Colossians 4:1

The apostle proceeds with the duty of masters to their servants, which might have been joined to the foregoing chapter, and is a part of that discourse. Here observe, 1. Justice is required of them: Give unto your servants that which is just and equal (Col 4:1), not only strict justice, but equity and kindness. Be faithful to your promises to them, and perform your agreements; not defrauding them of their dues, nor keeping back by fraud the hire of the labourers, Jam 5:4. Require no more of them than they are able to perform; and do not lay unreasonable burdens upon them, and beyond their strength. Provide for them what is fit, supply proper food and physic, and allow them such liberties as may fit them the better for cheerful service and make it the easier to them, and this though they be employed in the meanest and lowest offices, and of another country and a different religion from yourselves. 2. A good reason for this regard: "Knowing that you also have a Master in heaven. You who are masters of others have a Master yourself, and are servants of another Lord. You are not lords of yourselves, and are accountable to one above you. Deal with your servants as you expect God should deal with you, and as those who believe they must give an account. You are both servants of the same Lord in the different relations in which you stand, and are equally accountable to him at last. Knowing that your Master also is in heaven, neither is there respect of persons with him," Eph 6:9.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ch. Col_4:1. The subject concluded

1. Masters] Cp. Eph_6:9.

give unto] Provide for. The Greek verb suggests deliberate care.

that which is … equal] In the Greek, equality, equity. The word in the classics often means “equality” in the political sense, as against arbitrary privilege; and the Gospel, by publishing for ever the spiritual equality of all men before God, secures all that is vital in that matter. But the meaning “impartiality,” “equity,” is more in place here; the master is not commanded to surrender his status, but to respect the interests of the slave as faithfully as his own, and to banish caprice and favouritism. This, consistently carried out, was a long and sure step towards the end of slavery; for nothing could be a more direct contradiction to the root-idea of ancient slavery. See pp. 156, etc. below. “Your slaves should find you fathers rather than masters” (Jerome).

knowing … heaven] Nearly verbatim as Eph_6:9. The Lord’s sovereignty is the true guarantee of human liberty.

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.

Col_4:1

Masters, give unto your servants that which is just and equal.

I. The duty of masters. They are not required to abdicate their mastership, but to exercise it as a service for Christ.

1. Justice has reference to servants as workers. They are to receive fair remuneration. The price of labour is generally regulated by supply and demand. This is a maxim of political economy. Wages cannot be fixed by fancy and philanthropy. If I can get work done for 6s. a day, why should I give 7s.? Still, there is great scope for the exercise of religion. Servants may be ignorant of the market price of labour, and it is unrighteous to take advantage of it. It might be difficult on the grounds of political economy to say that the squire or farmer should give more than 10s. or 12s. a week when he can get abundance of labour at that price, but it is not difficult to see how this would not satisfy a Christian master. It is surely wrong to show more care for the horses which draw the plough than for the man who holds it. The man who has found out the lowest price at which some starving needlewoman will do slop work, the mistress who makes a workhouse girl her drudge for a mere pittance, may do what they think is just; but hardly if a Christian.

2. Equal involves equality as well as equity, and has in it the element of reciprocity.

(1) If by the energy and skill of his operatives an employer is greatly benefitted, should all the profits be his? Is it right after a series of successful years, when a reaction sets in, to close a factory and send the hands adrift? Some employers have kept on, and been rewarded with attachment and devotion.

(2) Servants should be treated as having like feelings and sensibilities with their masters. They ought not to be, as in many cases they are, treated as destitute of feeling.

(3) Nor must it be forgotten that they have characters to be cultivated, and much depends on your example and treatment. It is not to be expected that they will give their best efforts for those who are reckless in their habits and indifferent to just claims. Like master, like man.

(4) Servants have souls to be saved. A clergyman waited on the principals of a large city house and asked for facilities to attend to the spiritual good of the employees. He was promptly told that the firm had nothing to do with their souls. Happily Christian employers are now waking up to their responsibility (Joh_13:13-15).

II. The motive by which this is enforced--Knowing, etc. The servant is required to serve his master as if he were serving Christ, and the master is to use his authority as if he too were serving Christ. Many masters hold the responsibility of servants, and yet ignore their own. Nothing is more displeasing to God than this (Job_31:13-15). The issues of the great day depend on our conduct towards each other. What we have done to the poorest Christ will regard as having been done to Himself. (J. Spence, D. D.)

Master and man

Observe--

1. The first step towards righteousness between master and man, mistress and maid, is to respect the relation.

2. Every human being has a right to himself, consistent with the rights of others. When he sells himself, hands or brains, for honourable ends, he is to be respected. The cook makes as respectable sale of her arts in the kitchen as the owner of the real estate in renting a house. Here is safety. The poorest creature you employ never contracted to sell self-respect.

3. The strong, moreover, should bear the infirmities of the weak.

4. You may be conscience to your servants. What are the servants, for the most part? Grown-up children. They ape you; talk large, as you do at times; try to dress like you. You are your servants example--the keeper of his conscience. You pray every morning for your wife, your children, your property, clear down to the fence at the rear of the lot behind the stable, but never for Jack in the stable.

5. There should be a reciprocity of interest felt between a Christian master and his man. Nothing in social life has been more admirable than the magnificent loyalty of old servants. Read of it in the armour-bearers of Hebrew kings, the squires of days of chivalry. After faithful years he, the old servant, tried and true, did the honours of the castle, and set the turret pennant for great festivals. He spread the plates, and made the feast ready in oaken halls; he conducted fair and brave to their chambers. On errands of knightly valour, he accompanied his lord; he carried the helmet, the shield, the gauntlets, the armour all, and bore the banner of the house; he gave the battle-cry, and when, borne down, his liege would fall, the old servant bore him from the field; and so he won the right to wear golden spurs--no longer a servant, but a knight of the line. In comparison with this shining loyalty of a barbarous age, how pitiful the frequent bickerings and mutual hurt of Christian times. An old family servant, after ten years, comes to look upon your home as her home--all she has in this world. She has clung to you in five movings, and knew just where everything belonged. She knows your ways, moods, likes and dislikes. She has had her flare-ups, and you forgave and said nothing; in return, she has seen flare-ups above her floor, and said nothing. Shes been sick, and you waited for her recovery--how she thanked you; and that winter you were all sick she paid you back with interest. She prefers you to the savings bank. She has known Master Charley from birth, and has nigh spoiled him; and that other one down in Greenwood she remembers, and surprises you by saying, This is the 15th of May, the day he died. God bless you, good creature. She has wept in the doorway at three of your funerals; she has laughed in the doorway at two household marriages; and how she boasts of her cake. You leave everything in her hands and go on long journeys; you return and find all safe, and exclaim, God bless her; she shall stay with us until she goes on that long, long journey. All this is possible. But it is only possible to those who carry Christs rule everywhere, even the rule of this text. Brethren, let us treat all artizans, serving tradesmen, labourers, and workers as we wish Christ to treat us, till the time when He shall call us no longer servants, but friends. (Emory J. Haynes.)

Masters deal unequally many ways

1. When they require inconvenient things; for though the servant must obey, yet the master sins in requiring unequal things.

2. When they impose more work than they have strength to do.

3. When they turn them away when they are sick; for it is equal that as thou hast had their labour when they were well, so thou shouldest keep them when they are sick.

4. When they restrain them of liberty for their souls. If thou have the work of their bodies, it is equal that thou take care for their souls; and if they serve thee six days, it is very equal thou shouldest proclaim liberty to them to do Gods work on the Sabbath day.

5. When they restrain and withhold their meat and wages.

6. When they send them out of their service empty, after many years bondage, and not provide that they may have some means to live afterwards.

7. When they hear every word that men say of their servants (Ecc_7:23).

8. When they bring up their servants delicately (Pro_27:23).

9. When they leave the whole care of their earthly business to their servants, and fail to know the state of them for themselves (Pro_27:23). (N. Byfield.)

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

Col 4:1. Masters, give unto your servants that which is just — Namely, competent food, Pro 31:15; wages, Jas 5:4; and suitable work, neither too much, Pro 12:10, nor too little, Pro 29:21; and equal — Or equitable, distinguishing the most faithful among them by particular rewards. See on Eph 6:9.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Col_3:23. Whatsoever ye do, do it heartily.—Eph_6:7, “With good will doing service.” R.V. gives the distinction which is obliterated by “do, do” of A.V. Whatsoever ye do, work heartily (margin, from the soul).

Col_3:25. He that doeth wrong.—The participle of the original points to the habitual practice of wrong-doing. There is no respect of persons.—In the Ephesian letter this consideration is urged upon the masters as it is here upon the slaves. Both are amenable to the same authority.

MAIN HOMILETICS OF THE PARAGRAPH.—Col_3:22-25—Ch. Col_4:1

Duties of Masters and Servants.

The jealous conflict between capital and labour threatens the good understanding that was wont to exist between employer and employed with a serious rupture. Such a rupture would benefit neither side and would inflict incalculable disaster on both. There are economic laws, which regulate the employment of capital and labour, which no number of combinations and unions among masters and servants can ever set aside. Though a temporary advantage may, in extraordinary times, be snatched by either party, the law of supply and demand inevitably tends to balance and equalise all interests. It would be well, therefore, for masters and servants to ponder the teaching of the New Testament regarding their reciprocal duties. It was Christianity that rescued the servant from a condition of abject civil slavery, and placed him in his just relation to his fellow-subjects in the commonwealth. The farther men drift away from the Christian spirit in seeking to adjust the questions between capital and labour, the more difficult and complicated they become. It is only as these questions are settled on a Christian basis, in harmony with the laws of a sound political economy, that party jealousies will subside, and the best understanding between masters and servants be established. Observe:—

I. That the duty of the servant is to obey his master in all things relating to his state of servitude.—“Servants, obey in all things your masters according to the flesh” (Col_3:22). There is nothing degrading in service. It is the employment of angels. “They serve Him day and night.” It is ennobled by the example of Christ, who “came not to be ministered unto, but to minister.” To obey in all things is not always pleasant or easy; but the Christian servant will strive to accomplish the task. He consults the master’s will, not his own; he does the master’s way, not his own; he considers the master’s time, not his own. His obedience is universally binding in everything relating to his state of servitude, but is restricted to that. His employer is his master only according to the flesh, has control over his bodily powers, and over the time in which he has engaged to labour; but he has not power over the spirit. The master cannot demand obedience in any matter forbidden of God.

II. That the duty of the servant is to be done in a spirit of sincerity.—

1. It is to be free from duplicity. “Not with eye-service as men-pleasers; but in singleness of heart” (Col_3:22). The servants of whom the apostle writes were slaves, and treated merely as chattels. There are supposed to have been sixty millions of slaves in the Roman empire. From the treatment they usually received, they were greatly tempted to be merely eye-servants—diligent when their master was present, but indolent and reckless in his absence. Christianity has elevated man from slavery, and provided him with the highest motives to moral action. It teaches that service is to be rendered, not with a hypocritical deference and sham industriousness, but with a single, undivided heart, doing the best at all times for the master.

2. It is to be done in the fear of God.—“Fearing God”—the one Lord and Master, as contrasted with the master according to the flesh. The Christian servant has a conscience to satisfy and a heavenly Master to please. The fear of the Lord is the holiest motive-power in all acceptable service. He who serves his earthly master as he seeks to serve God will take care that the divine and human interests do not come into collision with each other.

III. That the duty of the servant is to be discharged from the loftiest religious principle.—

1. In every duty God is to be recognised. “And whatsoever ye do, do it as to the Lord, and not unto men” (Col_3:23). The Christian servant must look higher than his earthly master; that is a service that may be rendered mechanically, and by men who make no pretence to be Christian. The true servant will give Christ the chief place in his service—will so act that his obedience shall honour Christ and be acceptable to Him. His best efforts may fail to satisfy the exactions of an unreasonable master, and the faithful servant will find his consolation and recompense in the fact that he aims to secure the divine approval. This will give a moral dignity to the most menial employment, and exalt the common drudgery of toil into a means of religious refreshment and invigoration.

2. In every duty the best powers should be exercised.—“Do it heartily” (Col_3:23). If the heart be engaged, it will put into operation the best powers of the whole man. No work is well done when the heart is not in it. Whatever is worth doing at all is worth doing well; and surely no power can move the springs of action so completely as the ever-present thought that, whatever we do, we “do it as to the Lord, and not unto men.” Our best efforts fall immeasurably below the lofty ideal of Christian service; but it is no small commendation when the divine Master can declare respecting the anxious and delighted worker, “He hath done what he could.” Acting on such a principle, the capacity for the highest kind of work is cultivated, the sphere of usefulness widened, and the most coveted honours and enjoyments of the faithful servant secured.

IV. That faithful service will meet with a glorious reward.—“Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ” (Col_3:24). Under the sinister judgment passed by Satan on the devotion of Job there lurks an encouraging truth—man does not serve God for nought. Though there is nothing meritorious in the best actions of the busiest life, yet it has pleased God, in the exuberance of His condescending bounty, to provide abundant recompense for all work done as unto Him. The reward of the inheritance is in generous disproportion to the service rendered; the service is marred and limited by the numberless imperfections of the human; the reward is amply freighted with the overflowing munificence and glittering splendours of the divine. It is the inheritance of imperishable happiness—of incorruptible and unfading glory—of heaven—of God. What an encouragement to work!

V. That every act of injustice will meet with impartial retribution.—“But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons” (Col_3:25). Some regard the wrong-doer referred to in this verse as the servant who defrauds the master of his service; others, as the master who defrauds the servant of his just recompense. But the words announce a general principle which is equally applicable to both. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel, and that as a chattel he had no rights. The New Testament places the relation of master and servant in a wholly new light, and shows that between both there is a reciprocity of duties and of penalties. The injustice done in the world, whether by master or by servant, shall be impartially redressed, and the injured one vindicated at the day of final retribution.

VI. That the duty of the master is to deal righteously towards his servants.—

1. He is to act towards his servants according to the principles of justice and equity. “Masters, give unto your servants that which is just and equal” (Col_3:1). If the masters here addressed were exhorted to deal fairly and justly with those who were their slaves, not less fully is the modern master bound to act justly and equitably towards those who serve him. The position of the master is one of great power and authority; it is, at the same time, one of solemn responsibility. Capital has not only its cares and privileges, it has also its duties, and these cannot be abused with impunity. The communistic doctrine of equality has no countenance here. If all were socially and financially equal to-day, the inequality would be restored to-morrow. The duty of the master is to give to his servants that which is righteous and reciprocally fair. Treat them as human beings, with human rights, and as rational and religious beings, who, like yourselves, have an endless future to prepare for. Give them fair remuneration for work done. Be generous in prosperous times, and considerate when adversity comes. While acting commercially according to the laws of political economy, which no sane business man can disregard, yield in all justness and fairness to the impulse of the higher law of Christian charity and kindness. Interest yourselves in the physical, moral, and religious welfare of your work-people. Good masters make good servants.

2. He is to remember that he is responsible to a higher Master. “Knowing that ye also have a Master in heaven” (Col_3:1). The master is not less bound than the servant to do his duty as unto the Lord. They are both servants of the one great Lord and Master of all. “One is your Master, even Christ, and all ye are brethren.” Do not impose impossible tasks upon your servants. Avoid an overbearing tyranny, and “forbear threatening.” Exercise your authority with humanity and gentleness. Use your wealth, reputation, and influence in promoting the best interest of your work-people, and in serving the Lord Christ. Remember that whatever you do to the poorest servant of your heavenly Master is reckoned and recompensed as done to Himself.

Lessons.—

1. Social distinctions afford opportunities for personal discipline.

2. Every rank in life has its special perils.

3. The law of duty is binding in all ranks.

4. The dust of both masters and servants will soon mingle in a common grave.

GERM NOTES ON THE VERSES

Col_3:23. Do all for God.

I. The Christian’s practical life comprises working, acting, and suffering.

II. Abide with God in your calling.—Intention gives a moral character to actions.

III. Motives to duty.—

1. Mechanical activity.

2. Supernatural motive. “Do it heartily as to the Lord.”

3. Our good intention should be renewed at intervals.

4. Our lesser actions should be brought under the control of Christian principle.—E. M. Goulburn.

A Hearty Christianity.

I. The highest end of all work is work done for God and to God.—

1. Not work done for self.

2. Not work done for society.

II. The highest kind of work of which we are capable is that which engages all the powers of our spiritual nature.—“Do it heartily.”

1. The character of the work we do will be decided by the state of our heart.

2. By the predominating impulse of the heart.

3. The character of our work as a whole will be influenced by the heartiness we throw into every single duty. “Whatsoever ye do.”

Lessons.—

1. A hearty Christianity is a happy Christianity.

2. Is not easily daunted by difficulties.

3. Is aggressive.

Col_3:23-25. Piety in the Household.

I. We are serving the Lord.—This will dignify the most insignificant duty.

II. We should seek to be actuated by the highest possible motive.—Out of the heart, or influenced by the affections. The highest motive will cover the lowest.

III. The Lord Himself will give us the highest reward.—With Him is no respect of persons.—Homiletic Monthly.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

4:1 Masters: Christian slave owners had to recognize that they, too, were slaves bound to obey Jesus Christ, their Master in heaven who treats all people with dignity and grace.

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

Col 4:1. Τὸ δίκαιον καὶ τὴν ἰσότητα, justice and equity) Comp. τὰ αὐτὰ, [ye masters do] the same things [unto them], Eph 6:9, note.

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

Col_4:1. Τὴν ἰσότητα] not: equity, for the word signifies aequalitas, not aequitas, i.e. ἐπιείκεια (in opposition to Steiger, Huther, de Wette, Ewald, Bleek, and most expositors), but: equality (2Co_8:13 f.; very often in Plato, Polyb. ii. 38. 8, vi. 8. 4; Lucian, Herm. 22, Zeux. 5, also the passages from Philo in Wetstein, and the LXX. Job_36:29; Zec_4:7), so that ye, namely, regard and treat the slaves as your equals. What is herein required, therefore, is not a quality of the master, and in particular not the freedom from moral unevenness,[168] which is equivalent to δικαιοσύνη (Hofmann), but a quality of the relation, which is to be conceded; it is not at all, however, the equalization of the outward relation, which would be a de facto abolition of slavery, but rather the equality, which, amidst a continued subsistence of all the outward diversity, is brought about in the Christian κοινωνία by kindly treatment. While ΤῸ ΔΊΚΑΙΟΝ (what is right) expresses that which, according to the Christian consciousness of right, belongs as matter of right to the slave, τὴν ἰσότητα requires the concession of the parity (égalité) implied in the Christian ἀδελφότης. Paul has in view (in opposition to Hofmann) merely Christian slaves (whom he has exhorted in Col_3:22 f.); otherwise, in fact, the conception of ἰσότης would be not at all appropriate. It is just by the Christian status of both parties that he desires to see their inequality in other respects ethically counterbalanced. A commentary on τὴν ἰσότητα is supplied by Phm_1:16. At variance with the context, Erasmus, Melanchthon, Vatablus, Cornelius a Lapide, Böhmer, and others understand the equality of impartial treatment, according to which the master does not prefer one slave to another. This would not in fact yield any definite moral character of the treatment in itself, nor would it suit all the cases where there is only one slave. As to the middle παρέχεσθε (Tit_2:7; Act_19:24), observe that it is based simply on the conception of the self-activity of the subject; Kühner, II 1, p. 97.

ΕἸΔΌΤΕς] consciousness, that serves as a motive, as in Col_3:24.

ΚΑῚ ὙΜΕῖς Κ.Τ.Λ.] Theophylact says correctly: ὭΣΠΕΡ ἘΚΕῖΝΟΙ ὙΜᾶς, ΟὝΤΩ ΚΑῚ ὙΜΕῖς ἜΧΕΤΕ ΚΎΡΙΟΝ, and that in heaven, namely Christ.

[168] This conception, coincident with δικαιοσύνη, does not pertain to ἰσότης at all; and just as little to ἴσος in Soph. Phil. 685, where ἴσος ἐν γʼ ἴσοις ἀνήρ is nothing else than par inter pares, namely, to his friends a friend, to his foes a foe. Comp. Schneidewin in loc. At many other passages ἴσος denotes the equality of right, that which is impartial, and is hence often combined with δίκαιος (righteous in the narrower sense). But ἰσότης is always (even in Polyb. ii. 38. 8) equality; see e.g. Plato, Rep. 658 C, where it is said of the democracy: ἰσότητά τινα ὁμοίως ἴσοις τε καὶ ἀνίσοις διανέμουσα, that is, it distributes uniformly to equal and unequal a certain equality. In such passages the conception of égalité comes into view with special clearness. Hofmann has explained our passage as if ἰσότης and ὁμαλότης or λειότης (levelness), were identical conceptions.

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 4:1 . ἰσότητα . The literal meaning is “equality,” and Meyer takes it so here (so Ol., Haupt), explaining not of equality conferred by emancipation, but of the treatment of the slave by his master as a brother in Christ. It may, in spite of Oltramare’s denial, mean “equity,” and the combination with δίκ . suggests this meaning here. The master should regulate his treatment of his slave not by caprice, but by equity. παρέχεσθε : “supply on your part,” a dynamic middle.

Col 3:18 to Col 4:1 . ENFORCEMENT OF THE RECIPROCAL DUTIES OF WIVES AND HUSBANDS, CHILDREN AND PARENTS, SLAVES AND MASTERS, WITH FREQUENT REFERENCE TO THESE DUTIES AS INVOLVED IN THEIR DUTY TO CHRIST. In this section the reference to the subject precedes that to the ruling parties, and the duty of obedience is emphasised to prevent false inferences from the doctrine that natural distinctions are done away in Christ. Holtzmann, Oltramare and Weiss think these precepts are added in protest against the false teachers’ asceticism. The fact that we have similar, and fuller, injunctions in Ephesians tells against this. Eph 5:22 sq. and 1Pe 3:6 may be compared.

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

5–4:1. Practical duties

Col 3:5-17, in the individual life;

Col 3:18 to Col 4:1, in the social relations of a household.

18–4:1. The social relations of a household

Col 3:18-19. Wives and Husbands.

Col 3:20-21. Children and Fathers.

Col 3:22 to Col 4:1. Slaves and Masters.

(Col 3:18) Wives! subject yourselves to your husbands, as is, after all, fitting in the Lord; (Col 3:19) Husbands! Love your wives and be not severe to them.

(Col 3:20) Children! obey your parents in all things, for this complete obedience is well pleasing in the Lord; (Col 3:21) Fathers! Be not exasperating to your children, lest they be discouraged.

(Col 3:22) Slaves! obey in all things your earthly lords, not in acts of eye-service as pleasers of men, but with a simple, single, aim, fearing the one Lord. (Col 3:23) Whatever ye do, carry it out willingly as to the Lord and not men, (Col 3:24) knowing, as you do, that from the Lord you shall receive as your due the just recompense of your inheritance above. The Lord, even Christ, I say, serve. (Col 3:25) For, even though you are but slaves, he that does wrong to his earthly lord shall receive back the wrong he did—the Lord above makes no distinction, whatever your position or privileges may be. (Col 4:1) Ye lords! Render on your part justice and fairness to your slaves, knowing well that you as well as they have a Lord in heaven.

18–4:1. Exhortations to the constituent parts of a Household. In each case the weaker part is mentioned first, as in || Eph 5:22 to Eph 6:9. Compare 1Pe 2:18 to 1Pe 3:7 and contrast 1Ti 2:8-15.

The reason why St Paul here goes into such detail is not self-evident. It has been suggested (1) that he wishes to counteract any misunderstanding of Col 3:11, as though he were there proclaiming a social revolution; (2) that he wishes to show that whereas the false teachers urged arbitrary asceticism, he finds that “the daily round, the common task,” supplies all that is needed for the manifestation of the Christian life. But (3) it is obvious that after the high, not to say transcendental, description of the basis, and the possibilities, of life in Christ, which he has given us in cc. 1 and 2, it is very natural that he should point out how this life is to manifest itself in the everyday relations of family life. In Col 3:13 he has already given an instance of the way in which Christ is our example and standard.

22–4:1. Slaves and Masters

Δοῦλοι must have formed a large proportion of the believers in St Paul’s days, and their behaviour to their masters (whether Christians or not) must have been an important matter, if Christianity was to show itself capable of winning all classes.

St Paul of course had special reasons for enlarging on this subject in his Epistle to the Colossians. He did not wish to be thought to condone Onesimus’ fault of running away, much less that of stealing (as it appears), and yet he desired to show the possible nobility of even the slave life. Hence the net result of these verses is to maintain the status quo of slaves (in contrast to any revolutionary scheme based on such a passage as Col 3:11, ὅπου οὐκ ἔνι … δοῦλος, ἐλεύθερος) and indeed to improve the character of the service rendered by putting each slave (still quâ slave) into direct relation to a higher Master. Cf. 1Pe 2:18-25.

The connexion of the verses is as follows:

(22) He bids them obey thoroughly, because they fear the one Master, (Col 3:23) working with free impulse as to Him, (Col 3:24) knowing that He (at any rate) will pay fully (in their case the Inheritance). Therefore (St Paul sums up) serve the true Master, Christ. (Col 3:25) For a slave who does wrong shall be punished impartially. (Col 4:1) The reciprocal duties of masters, justice and equity, for they too are under Christ.

1. οἱ κύριοι. St Paul here addresses the masters. Compare the parallel passage Eph 6:9. For the connexion of this verse with c. 3. see note on Col 3:25.

τὸ δίκαιον. Cf. Mat 20:4; Luk 12:57.

καὶ τὴν ἰσότητα. ἰσότης occurs in the Greek Bible only in two obscure renderings (due apparently to falsely deriving an uncommon Hebrew word from an Aramaic root) of Job 36:29; Zec 4:7, and in 2Co 8:13-14.

(1) In this last passage ἰσότης seems clearly to mean “equality,” and Meyer interprets it so in our passage also. According to this view St Paul bids the masters “regard and treat the slaves as equals,” not of course socially as though slavery were to be abolished, but conceding to them “the parity (égalité) implied in the Christian ἀδελφότης.” Cf. Phm 1:16, οὐκέτι ὡς δοῦλον ἀλλὰ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν. If ἰσότης necessarily meant equality this strained interpretation might pass, but this is not the case.

(2) Others have thought that it means impartiality and equality in the treatment of individual slaves (cf. note on προσωπολημψία, Col 3:25), but this also is to read too much into the phrase.

(3) Lightfoot is almost certainly right in translating “equity” or “fairness” and considering it a synonym of τὸ δίκαιον. Among his quotations may be mentioned Philo, de creat. Princ. 14 (II. p. 373), ἔστι γὰρ ἰσότης … μήτηρ δικαιοσύνης, and Clem. Alex. Strom. VI. 6 (p. 764), μετὰ δικαιοσύνης καὶ ἰσότητος τῆς πρὸς τοὺς ἐπιστρέφοντας. “Thus in Arist. Eth. Nic. Col 4:1, τὸ δίκαιον and τὸ ἵσον are regarded as synonymes, and in Plut. Mor. p. 719 the relation of ἰσότης to δικαιότης is discussed.”

Of course observe that τὸ δίκαιον alone would not be sufficient. There are many details of action between master and slave (and between modern master and servant or workman) which may be strictly “just,” and yet lack that “equity” which is essential to a, thoroughly happy and Christian relation between employers and employed.

τοῖς δούλοις παρέχεσθε, “render on your part.” In this “dynamic” or “intensive” middle “the reference to the powers put forth by the subject is more distinct than in the active, which simply states the action” (Ell.). Compare Act 19:24.

εἰδότες, Col 3:24.

ὅτι καὶ ὑμεῖς, i.e. as well as they.

ἔχετε κύριον ἐν οὐρανῷ. Compare 1Co 7:22.

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.

Ch.

4:1.] Meyer contends for the strict meaning of ‘equality’ for ἰσότητα, and that it never has the signification of ‘fairness.’ But (see examples in Wetst.) the common conjunction of ἴσον κ. δίκαιον would naturally lead to assigning to ἴσον the same transferred meaning which ‘æquus’ has in Latin, and to ἰσότης the same which ‘æquitas’ has. I would render then, equity,—fairness: understanding by that, an extension of τὸ δίκαιον to matters not admitting of the application of strict rules—a large and liberal interpretation of justice in ordinary matters. In every place cited by Meyer where the word is used ethically and not materially, this rendering is better than his. In Polyb. ii. 38. 8, the case is different: it there imports absolute political equality. Erasm., Corn.-a-lap., al., understand impartiality. not preferring one above another: but this does not seem to be in question here. Calv. says: ‘Non dubito quin Paulus ἰσότητα hic posuerit pro jure analogo aut distributivo: quemadmodum ad Ephesios τὰ αὐτά. Neque enim sic habent domini obnoxios sibi servos, quin vicissim aliquid ipsis debeant: quemadmodum jus analogum valere debet inter omnes ordines.’ Thdrt.: ἰσότητα οὐ τὴν ἰσοτιμίαν ἐκάλεσεν, ἀλλὰ τὴν προσήκουσαν ἐπιμέλειαν, ἧς παρὰ τῶν δεσποτῶν ἀπολαύειν χρὴ τοὺς οἰκέτας. Chrys.: τί δέ ἐστιν ἰσότης; πάντων ἐν ἀφθονίᾳ καθιστᾷν, κ. μὴ ἐᾷν ἑτέρων δεῖσθαι, ἀλλʼ ἀμείβεσθαι αὐτοὺς τῶν πόνων. Cf. Phm 1:16.

παρέχεσθε] ‘supply on your side:’ see Krüger, Grieehische Sprachlehre, § 52. 8, who gives several examples of the dynamic middle in this very verb. Ellic. well insists on and explains its force, as referring rather to the powers put forth by the subject, whereas the active simply and objectively states the action.

εἰδότες] See ch. 3:24.

καὶ ὑμεῖς] as well as they: as you are masters to them, so the Lord to you.

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

4:1 τὸ δίκαιον καὶ τὴν ἰσότητα. “Justice and fairness.” ἰσότης differs from τὸ δίκαιον nearly as our “fair” from “just,” denoting what cannot be brought under positive rules, but is in accordance with the judgment of a fair mind. Compare Philo, De Creat. Princ. ii. p. 401, ἰσότης μὲν οὖν τὴν ἐκ τῶν ὑπηκόων εὔνοιαν καὶ ἠσφαλείαν ἀμοιβὰς δικαίας ἀντεκτινόντων ἀπεργάσεται. Meyer and others suppose the meaning to be that slaves are to be treated as equals, not as regards the outward relation, but as regards the Christian brotherhood (see Phm 1:16). It would be a very obscure way of expressing this thought to say τὸ δίκ. καὶ τὴν ἰσότητα παρέχεσθε: nor does it agree well with the following clause, καὶ ὑμεῖς ἔχετε Κύριον, not as in Eph., αὐτῶν καὶ ὑμῶν. Perhaps, indeed, we may regard τὰ αὐτά in Eph. (οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς) as illustrating ἰσότης here. The same moral principles were to govern both. ἰσότητα οὐ τὴν ἰσοτιμίαν ἐκάλεσεν, ἀλλὰ τὴν προσήκουσαν ἐπιμέλειαν,ἧς παρὰ τῶν δεσποτῶν ἀπολαύειν χρὴ τοὺς οἰκετάς, Theodoret. Erasmus, Corn. a Lapide understand the word of impartiality, not treating one slave differently from others; but this would be consistent with harsh treatment of all.

παρέχεσθε. “Supply on your side.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

CHAPTER IV.

The duty of masters to their servants, 1.

Continuance in prayer recommended, to which watchfulness and

thanksgiving should be joined, 2.

And to pray particularly for the success of the Gospel, 3, 4.

Directions concerning walking wisely, redeeming of time, and

godly conversation, 5, 6.

He refers them to Tychius and Onesimus, whom he sends to them

for particulars relative to his present circumstances, 7-9.

Mentions the salutations of several then at Rome, of whom he

gives some interesting particulars, 10-14.

Sends his own salutations to the brethren in Laodicea, and to

Nymphas and the Church at his house, 15.

Directs this epistle to be read in the Church of the Laodiceans,

and that to them to be read at Colosse, 16.

Directions to Archippus relative to his ministry, 17.

Concludes with salutations to the people at Colosse, to whom he

sends his apostolical benediction, 18.

NOTES ON CHAP. IV.

Verse 1. Masters, give unto your servants] This verse should have been added to the preceding, to which it properly belongs; and this chapter should have begun with Col 4:2.

That which is just and equal] As they are bondmen or slaves of whom the apostle speaks, we may at once see with what propriety this exhortation is given. The condition of slaves among the Greeks and Romans was wretched in the extreme; they could appeal to no law; and they could neither expect justice nor equity. The apostle, therefore, informs the proprietors of these slaves that they should act towards them both according to justice and equity; for God, their Master, required this of them, and would at last call them to account for their conduct in this respect. Justice and equity required that they should have proper food, proper raiment, due rest, and no more than moderate work. This is a lesson that all masters throughout the universe should carefully learn. Do not treat your servants as if God had made them of an inferior blood to yours.

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

1. Masters, what is just. He mentions first, what is just, by which term he expresses that kindness, as to which he has given injunction in the Epistle to the Ephesians. (Ephesians 6:8.) But as masters, looking down as it were from aloft, despise the condition of servants, so that they think that they are bound by no law, Paul brings them under control, because both are equally under subjection to the authority of God. Hence that equity of which he makes mention.

And mutual equity. Some understand it otherwise, but I have no doubt that Paul here employed ἰσότητα to mean analogical or distributive right, as in Ephesians, τὰ αὐτὰ, (the same things.) For masters have not their servants bound to them in such a manner as not to owe something to them in their turn, as analogical right to be in force among all ranks.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

IV.

(1) Just and equal.—The word “equal,” or, rather, the substantive so translated, has the sense either of “equity” or “equality.” The former is far commoner (especially in connection with justice), and probably all that is intended here. At the same time, the idea running through the passage is of a common fellow-service to Christ of all alike, and in Col_3:11 we are reminded that “in Christ Jesus there is neither bond nor free.” Perhaps, therefore, St. Paul desired that his readers should remember that in some points all are literally equal before God.

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

Masters, give unto your servants,.... This verse properly belongs to the preceding chapter, with which it should have been concluded. It is indeed strange, that those who made the division of chapters and verses should separate this from the former chapter, to which it so manifestly belongs, and begin a new one with it, when it has no connection with what follows; for the apostle having observed the duty of servants to their masters, proceeds to direct masters to the discharge of their duty to their servants, by giving them

that which is just and equal: proper food and raiment, which is sufficient and fitting for them; the wages due unto them by law or contract; using them with gentleness and humanity, taking care of them when under affliction, and in sickness; encouraging the diligent and laborious by an addition to their salaries; correcting the disobedient within just bounds, not with too much rigour and severity; and carrying it with an even hand to all, not preferring or indulging one before another, without any reason:

knowing that ye also have a master in heaven: See Gill on Eph 6:9.

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

1 Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

Ver. 1. That which is just and equal] See they must both to the well choosing and the well using of their servants.

Ye also have a master] Ecc 5:8; "There be higher than they;" and wherein they deal proudly, God is above them, Exo 18:11.

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.

Masters, give unto your servants ... - See the notes at Eph 6:9.

That which is just and equal - What they ought to have; what is fairly their due. The apostle here, probably, refers to bondmen or slaves, and the propriety of this rule is apparent. Such persons were subject to their masters’ control; their time and services were at their disposal, and they could not enforce their just and equal claims by an appeal to the laws. They were, therefore, dependent on the equity and kindness of their masters. There can be no doubt that not a few who were converted to the Christian faith were held to involuntary servitude (see 1 Cor. 7); and it is as clear that the apostles did not design to make a violent disruption of these bonds, or to lead the slaves to rise and murder their masters; see the notes at 1Ti 6:1-4. But it is equally clear that they meant to represent slavery as a hard and undesirable condition; that they intended to instruct the slaves to embrace the earliest opportunity to be free which was presented 1Co 7:21; and that they meant to suggest such considerations, and to lay down such principles as would lead masters to emancipate their slaves, and thus ultimately to abolish it. Among these principles are such as these:

(1) That all men were of one and the same blood; Act 17:26.

(2) That they were all redeemed by the same Saviour, and were brethren; 1Ti 6:2; Phm 1:16. If redeemed; if they were “brethren;” if they were heirs of glory, they were not “chattels,” or “things;” and how could a Christian conscientiously hold or regard them as property?

(3) That they were to “render them that which was just and equal.” What would follow from this if fairly applied? What would be just and equal to a man in those circumstances? Would it not be.

(a) to compensate him fairly for his labor; to furnish him an adequate remuneration for what he had earned? But this would strike a blow at the root of slavery - for one of the elementary principles of it is, that there must be “unrequited labor;” that is, the slave must earn as much more than he receives as will do his part in maintaining the master in idleness, for it is of the very essence of the system that he is to be maintained in indolence by the slaves which he owns - or just so far as he owns a slave. If he were disposed to earn his own living, he would not need the labor of slaves. No one ever yet became the permanent owner of a slave from benevolence to him, or because he desired to pay him fully for his work, or because he meant himself to work in order to maintain his slave in indolence.

(b) If a man should in fact render to his slaves “that which is just and equal,” would he not restore them to freedom? Have they not been deprived of their liberty by injustice, and would not “justice” restore it? What has the slave done to forfeit his liberty? If he should make him “equal” in rights to himself, or to what he is by nature, would he not emancipate him? Has he not been reduced to his present condition by withholding that which is “equal?” Has he “equal” rights, and “equal” privileges with other men? Has he not been cut off from them by denying him the equality to which he is entitled in the arrangements of God’s government? Can he be held at all without violating all the just notions of equality? Though, therefore, it may be true that this passage only enjoins the rendering of that which was” just” and “equal” in their condition as slaves, yet it contains a principle which would” lay the axe at the root” of slavery, and would lead a conscientious Christian to the feeling that his slaves ought to be free. These principles actually effected the freedom of slaves in the Roman empire in a few centuries after Christianity was introduced, and they are destined to effect it yet all over the world.

Knowing that ye also have a Master in heaven - Notes, Eph 6:9.

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

Masters should remember that they also have a Master to whom they must reckon, and from whom they must expect the same justice they measure out to others.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That this verse doth refer to the foregoing chapter, and that it was unadvisedly divided from it, is generally agreed.

Masters: having put servants upon their duty, he doth here engage all those who have a just right over servants to mind their own duty toward those under their command.

Give unto your servants that which is just; though your extract or estate hath advanced you above them in human society, yet yoa have the same nature and infirmities that they have, and (as in the foregoing verse) must appear with them before the same Judge and rewarder at the same tribunal. And the apostle doth elsewhere, Eph 6:9, require of masters in their superior relation, what he doth of servants in their inferior one, to do the same things, i.e. not the particular offices of their servants, but, according to general rules of right reason, that which, by the law of God, nature, and nations, is common to and incumbent on all relatives, Rom 13:7,8; Ga 5:13; Eph 6:9. As he doth here require masters to do their servants right, give to them that which is their due for soul and body, Gen 18:19; Exo 12:44; with respect to work, that it be neither too much nor too little, Pro 12:10; 29:21; to food, that it be convenient for nourishment, not luxury, Pro 27:27; 31:15; Luk 12:42; 15:17; wages, Exo 2:21; Jam 5:4; and recompence, Deu 15:13.

And equal; ye are likewise to give them that which is equal, or equitable, as well as just, which implies you should not be cruel to them, or discourage them; as you expect they should serve you with good will, so you should govern them wisely, and be good and gentle to them, Psa 101:2; 1Pe 2:18, who are faithful, allowing them seasonable rest and refreshment, Deu 15:14, not despising their prudent answers, Job 31:13,14, but showing them favour in sickness as well as in health, 2Ki 5:5,6; Pr 14:35; Mat 8:6.

Knowing that ye also have a Master in heaven; and that upon this weighty reason, intimated before, that he above, whom you serve, will treat you as you do them; this you may be assured of, Eph 6:8,9. If you expect favour at his hands, when he comes to distribute rewards and punishments, show it now to your inferiors, who will then appear as your fellow servants, when you must give an account of your stewardship, Mat 24:49-51, with Luk 16:2.

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

Exhortation and Greeting

2-6. Exhortation to prayer and wisdom in dealing with heathen.

6. Grace, not divine grace, but graciousness. Their speech must be winning and wise, seasoned with salt.

7-18. Commendation of bearers of the letter, and salutations.

8. I have sent] i.e. I am (now) sending.

He might know your estate] RV 'that ye may know our estate.'

10. Sister's son] RV 'cousin.' They must have received these commands at an earlier time.

14. From this v., compared with Col_4:11, it is clear that Luke was a Gentile.

15. Probably we should substitute 'Nymphas' and 'her house.'

16. The epistle from Laodicea] perhaps our Epistle to the Ephesians.

18. Paul dictated the letter, as was his custom, and signed it with his chained hand.

Remember] in your prayers.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Masters—St. Paul directs Christian masters to render to their slaves what is just and equal—doubtless in their condition as slaves. What the latter might justly require was justly due. The equality is best interpreted by the Golden Rule, which requires the same spirit in the master that is here enjoined upon the slave.

A Master in heaven—Whose law of love is binding upon both, and who will punish all injustice and unkindness.

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

The apostle turns from the slave to address his master.

Ye lords, show just dealing and fairness to your servants bondmen (Eph_6:8, Eph_6:9; Mat_18:23-35; Luk_6:31) The verb "show" (parecesqe, afford, render) is middle in voice, and, as in Luk_7:4 and, Tit_2:7, implies spontaneity on your part," "of yourselves." Tokaion ("the just a concrete expression, denotes the justice of the master"s dealing. (comp. ton Rom_2:4, "the kind dealing of God Ththta gives the principle by which he is to be guided, that of equity, fairness (so Alford, Ellicott, Lightfoot). "Equity is the mother of Justice" (Philo, "On the Creation of Magistrates," see other illustrations in Lightfoot). Meyer contends for the stricter sense, "equality" (2Co_8:13, 2Co_8:14) i.e. of Church status and brotherhood (Phm_1:16; Col_3:11) But the context suggests no such special reference; it deals with the family and social relationship of master and servant "Equity" is a well-established sense of the Greek word. The law of equity bearing on all human relations Christ has laid down in Luk_6:31. Here is the germinal principle of the abolition of slavery. Moral equity, as realized by the Christian consciousness, was sure in course of time to bring about legal equality. Knowing that ye also have a Lord in heaven (Col_2:6; Eph_6:9; 1Co_7:22; Php_2:11; Rom_14:9; Rev_17:14 Rev_19:16) (On "knowing," see ver. 24 a.) "Ye also," for Christ is "both their Lord and yours". (Eph_6:9, Revised Text) The lordship of Christ dominates the whole Epistle. (Col_1:15, 18 2:6, 10, 19, etc.) The assertion that the proud master who deemed his fellow man his chattel is himself a mere slave of Christ, sets Christ"s authority in a vivid and striking light. This consideration makes the Christian master apprehensive as to his treatment of his dependents. He is "in heaven" (Col_3:1; Eph_1:21 Eph_6:9 Eph_4:10; Php_3:20; 1Th_1:10; 2Th_1:7; Act_3:21; Joh_3:13 Joh 8:23; Heb_9:24) the seat of Divine authority and glory, whence he shall soon return to judgment. (comp. Psa_76:8; Rom_1:18)

Ver. 1. (See Ch 3.)

HOMILIES BY T. CROSKERY. Ver. 1.

The duties of masters.

render unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

I THE DUTY OF MASTERS. It is here enforced only on its positive side.

1. Justice. Masters must give their servants what is according to contract, or according to what is just in itself, as to work, wages, food, correction, and example.

2. Equality. Masters sometimes treat servants unequally in demanding inconvenient service, an unreasonable amount of work, in withholding wages. They ought to treat them so that they may serve them cheerfully and efficiently.

II THE REASON TO ENFORCE THIS DUTY. "Knowing that ye also have a Master in heaven." God"s majesty and man"s authority stand together. The Lord in heaven is the Master of masters, and will avenge the wrongs they may inflict on their servants. T. C.

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

Just - According to your contract. Equitable - Even beyond the letter of your contract.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

On the other hand, therefore, the masters should also heed the warning,

v. 1. Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven.

The treatment which any master accords to those under his authority, and especially to slaves, should be determined by justice and equity, not by caprice. Masters should regard their slaves, OR their side, as far as they are concerned, as human beings with themselves, like themselves. On the social, historical side there may be a wide difference in their stations, but by creation all men are equal before God, and that fact must never be forgotten. The almighty and just Lord in heaven will call every master to account for the treatment accorded those entrusted to his authority.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Col 4:5

Without and Within.

This is, of course, an expression for the non-Christian world; the outsiders who are beyond the pale of the Church. There was a very broad line of distinction between it and the surrounding world in the early Christian days, and the handful of Christians in a heathen country felt a great gulf between them and the society in which they lived. That distinction varies in form, and varies somewhat in apparent magnitude according as Christianity has been rooted in a country for a longer or a shorter time; but it remains, and is as real today as ever it was, and there is neither wisdom nor kindness in ignoring the distinction.

I. Who are they that are without? And what is it that they are outside of? The phrase was apparently borrowed from Judaism, where it meant "outside the Jewish congregation," and its primary application, as used here, is no doubt to those who are outside the Christian Church. But we must remember that connection with any organised body of believing men is not being "within," and that isolation from all these is not necessarily being "without." External relationships and rites cannot determine spiritual conditions. The kingdom of Christ is not a visible external community. The kingdom of Christ, or of God, or of heaven, is found wherever human wills obey the law of Christ, which is the will of God, the decrees of heaven. "Those that are without" are those whose wills are not bent in loving obedience to the Lord of their spirits.

II. Notice next the force of the phrase as implying the woeful condition of those without. It is full of pathos. It is the language of a man whose heart yearns as, in the midst of his own security, he thinks of the houseless wanderers in the dark of the storm. He thinks pityingly of what they lose, and of that to which they are exposed.

III. Lastly, why is anybody without? It is no fault but their own. It is not God’s. He can appeal with clean hands, and ask us to judge what more could He have done for His vineyard that He has not done for it. (1) Many remain outside because they do not really believe in the danger. (2) There are some, too, who stop outside because they do not much care for the entertainment that they will get within. It does not strike them as being very desirable. They have no appetite for it. We preachers seek to draw hearts to Jesus by many motives, and among others by setting forth the blessings which He bestows. But if a man does not care about pardon, does not fear judgment, does not want to be good, has no taste for righteousness, is not attracted by the pure and calm pleasures which Christ offers, the invitation falls flat on his ear. (3) Some of us, again, would like well enough to be inside if that would keep us from dangers which we believe to be real, but we do not like the doorway; we do not like to fall on our knees and say, "I am a sinful man, O Lord." There was room in the boat for the last man who stood on the deck, but he could not make up his mind to leave a bag of gold. There was no room for that. Therefore he would not leap, and went down with the ship.

A. Maclaren, Christian Commonwealth, April 30th, 1885.

Reference: Col 4:5.—J. N. Norton, The King’s Ferry Boat, p. no.

Col 4:14

(with 2Ti 4:9-11)

I. St. Luke was a physician. After a while he becomes a Christian physician. He becomes a physician to the souls as well as to the bodies of his fellow-men. And years after he had laboured for his Lord and Master by preaching the Gospel, and by his ministrations to the churches, St. Paul, whose great infirmities he doubtless had from time to time relieved, speaks of him as the beloved physician. It seems to me that in a Christian community, no one can be a physician in the fullest sense of the word, no one can have it in his power to minister to his ailing brothers and sisters with the utmost efficacy, unless he is a Christian. We require, in a physician, one who is able to deal both with the outward mechanism of our bodies, and to play upon the invisible chords of the spirit, which, as they vibrate harmoniously or discordantly, determine whether order or disorder shall prevail in the sphere of our spiritual nature. We require, indeed, that our physicians shall be large-hearted, sympathetic, Christian men.

II. But our affection and love go out to St. Luke, not only because he was the beloved physician and the beloved friend of the Apostle Paul, but also because he was an Evangelist. We have his writings enshrined in our Church’s sacred Book. The only Gospel hymns which the Church possesses are those which St. Luke has preserved for us. The hymn of the Baptist’s father, the Song of the Blessed Virgin Mary, the Song of Simeon—these are treasures which St. Luke has stored up for us in his holy Gospel.

III. The title "beloved physician" is St. Luke’s for evermore. It is his title still. He is not severed from us. Heaven is no distant land, but lies all about the Lord’s faithful ones. He who was once so true and faithful a servant of the Divine Physician of souls is a true and faithful servant now. He would not desire an idle and useless existence. He is glad to be one of those sent forth as ministering spirits to the heirs of salvation.

H. N. Grimley, Tremadoc Sermons, p. 55.

References: Col 4:11.—E. W. Benson, Three Sermons, p. 1. Col 4:14.—Preacher’s Monthly, vol. iv., p. 216; Homiletic Magazine, vol. viii., p. 9; Clergyman’s Magazine, vol. ix., p. 148; F. D. Maurice, Sermons, vol. ii., p. 270; J. Sherman, Thursday Penny Pulpit, vol. iii., p. 472. Col 4:17.—Homiletic Magazine, vol. xi., p. 144; F. E. Paget, Sermons for Special Occasions, p. 141; R. W. Dale, Discourses on Special Occasions, p. 324.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Our apostle concluded the foregoing chapter with an exhortation to servants, to discharge their duty with all fidelity to their masters, remembering, that whatever wrong is done by them, shall, sooner or later, be revenged by God; he begins this chapter with advice to masters, to give unto their servants that which is just and equal; that which is just, or that which is according to compact and agreement, either explicitly or implicitly made; as work, wages, food, cloathing, and all fitting accommodations; also that which is faithfully, to serve their masters cheerfully, not exercising a magisterial, much less a tyrannical power over them; and the argument to enforce it is strong, knowing that ye also have a Master in heaven; remembering they have one above them, from whom they must expect the like.

Learn hence, That justice is to be observed towards poor servants, and that there are several offices of humanity and charity which are due unto them by the command of God:

Such are these, 1. That we look upon them not barely as servants, but as brethren, partakers of the same common nature, and capable of the same grace with ourselves, consequently not to treat them as vile persons.

2. That we wink at some of their miscarriages which are not apparently sinful, and do not punish every transgression committed by them: He must keep no servant that will have a servant with no faults.

3. That we do not rule with rigour, without giving some reason for what commands seem hard and difficult, and that we permit them to plead their cause, and to defend their right, provided they do it with humility, no contradicting, or refusing to execute the command of their master.

4. That to well-deserving servants we give something above their wages, allowing them all fitting encouragement whilst they are with us; and when they go away, not suffering them to go empty from us. Thus doing, masters will give unto their servants that which is just and equal: But how ordinary is it for them that are a little above others, to forget there is one above them?

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

ARGUMENT 17

TREATMENT OF THE WORLD

1,2. “Persevere in prayer, watching in the same with thanksgiving.” Constancy in the spirit of prayer is an infallible fortification against all surprises and sudden assaults of the enemy.

3,4. We do not pray enough. We should pray for the Lord’s true people, pressing his war against Satan in all the earth, incessantly and importunately.

5. “Walk about in wisdom toward outsiders, buying in the opportunity.

6. “Let your word be always in grace, seasoned with salt, to know how it behooveth us to answer each one.” The salt in the ocean is the savor of the physical world. It the oceanic waters were fresh, they would stagnate, generate malaria in so vast quantities as to inundate the continents with pestilential atmosphere, so fraught with malarial poison as to kill every human being and every air-breathing animal on the face of the whole earth, and literally depopulate the globe, speedily bringing an end to the world, whitening all lands with the bones of dead animals, and turning the world into a graveyard. O how powerful the metaphor, “Ye are the salt of the earth!” From these statements of Paul and Jesus we see the wholesale putrefaction of the spiritual world. Since the saints are the spiritual salt and the hope of earth’s dying millions, we should do our best to salt as many souls as possible,” “buying in the opportunity;” i.e., seizing every fleeting moment to scatter the salt to the ends of the earth, not wasting it in the mud, but bringing it in contact with never dying souls.

7-9. This letter, along with that to the Ephesians and Philemon, was carried by Tychicus and Onesimus, who enjoyed the honor of visiting those Churches, bearing the news from Paul, and comforting their hearts.

10. Aristarchus, Paul’s Asiatic comrade, sticks to him during his Roman imprisonment, a faithful helper in his gospel work. Here Paul also commends to them Mark, a nephew of Barnabas, exhorting them to receive him all right when he comes to them. This is a confirmation that Paul’s controversy with Barnabas over Mark, when they started out on their second great evangelistic tour among the Gentiles, the latter desiring to take his nephew with them, and the former dissenting, because he had not persevered with them to the end of the first tour, but gotten tired and returned to Jerusalem, was purely for the glory of God, and in perfect harmony with the sanctified experience. As here, we see Paul is all right toward Mark, and highly recommending him to the Churches.

11. “Jesus called Justus.” Jesus being the Greek for Joshua, a familiar patriarchal name among the Jews, was in common use till the days of our Savior, when it was discontinued in view of its sanctity.

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

Colossians Chapter 4

It will be observed how the apostle consequently introduces Christ into them, and especially in regard to those who are subject in them, wives and children; in order to sanctify, by so exalted a motive, the obediencesuited to their position. He does this still more where the tie is not of nature but one which has its origin in a sinful world-and from sin itself-that between slaves and their masters. Grace does not set itself to change the state of the world and of society, but to lead souls to heaven by renewing them after the image of God. I doubt not that it has very much altered for the better the social condition of man; because, through bringing the conscience immediately before the only true God whom it has revealed in His own perfections, and establishing by its authority that of the natural relationships in the human family, grace has had its effect upon that conscience even where the heart was not converted, and has furnished it with a rule in that which regards morality. But Christianity, as to its own doctrine, treats the world as alienated from God, and lying in evil-man as the child of wrath, and lost.

Christ, the Son of God (who if He had been received could have put all things right, and who will hereafter by His kingdom establish righteousness and peace), was rejected by the world, and the friendship of the world is enmity against God. The state of man is treated in the gospel in a deeper way than in regard to his social condition. It is viewed with reference to the soul’s connection with God, and consequently with that which is eternal. God imparts a new life unto us, in order that we may enjoy those new relationships with Himself which redemption has gained for us. Now as Christ, while living, was the expression of the love and the omnipotent goodness of God in the midst of a fallen creation, so, being now rejected by the world (which thus condemned itself), Christ, who dwells by His grace in the heart of one who has received life, becomes to that heart a source of happiness in communion with the love of God, which lifts it up and sets it above circumstances, be they what they may. The slave, in possessing Christ, is free in heart; he is the freed man of God Himself. The master knows that he himself has a Master, and the relationship in which he finds himself takes the form of the grace and love that reigns in the heart of him who in it exercises his authority.

But, as I have said, to the poor slave Christ is especially presented as a resource. He may serve his master, whether a good or bad one, with faithfulness, meekness, and devotedness; because in so doing he serves the Lord Himself, and is conscious that he does so. He will have his reward there where nothing is forgotten that is done to glorify Christ, and where masters and slaves are all before Him who has no respect of persons.

Two principles act in the heart of the Christian slave: his conscience in all his conduct is before God; the fear of God governs him, and not his master’s eye. And he is conscious of his relationship to Christ, of the presence of Christ, which sustains and lifts him above everything. It is a secret which nothing can take from him, and which has power over everything because it is within and on high-Christ in him, the hope of glory. Yes, how admirably does the know ledge of Christ exalt everything that it pervades; and with what consoling power does it descend into all that is desolate and cast down, all that groans, all that is humbled in this world of sin!

Three times in these two verses, while holding their conscience in the presence of God the apostle brings in the Lord, the Lord Christ, to fill the hearts of these poor slaves, and make them feel who it was to whom they rendered service. Such is Christianity.

The apostle ends his epistle with some important general exhortations.

He desires that the saints should continue through prayer in communion with God, and in the sense of their dependence on Him, conscious of His nearness to them, and of His readiness to hear them. For that which speaks to the heart for our walk is not enough; the soul must know it’s own relations with God exercising itself in those relations; and it must receive directly from Him that which assures it of His love. There must be perseverance in this. We are in conflict with evil, which has a hold upon our own hearts if we are without the strength of God. We must therefore commune with God. We must watch therein with settled purpose of heart, not merely as an occasional thing: any one can cry out when he is in need. But the heart separated from the world and all that is of it occupies itself with God, with all that regards the glory of His name, according to the measure in which we are concerned in it. The conflict is carried on with a tender and freed spirit, having only His glory as the object, both in the assembly and in the individual walk. But thus one understands that God works and that He does not forsake us, and thanksgiving is always mingled with the prayers we address to Him.

Paul felt his dependence on this blessing, and he asked for a share also in their prayers, that God might open his mouth, and that he might proclaim the gospel as he ought to do.

Now we are in a hostile world, in which hostility is easily awakened where it does not already exist openly, and in which offence is quickly taken at things wherein perhaps we neither saw nor intended evil. We must take away the occasion even from those that seek it, and walk in wisdom with respect to them that are without.

How clearly the within and the without are here distinguished! Those within, whom God acknowledges, His family, His assembly-they are His own. Those without, they are the world, those who are not joined to the Lord. The distinction is plainly marked, but love is active towards them that are without, and, being itself in the enjoyment of communion with God, it is careful to do nothing that might prevent others from enjoying it.

But there was something more: they were to redeem the time. The natural man, taken up with his own affairs, and disinclined to serious things, gave Christian love little opportunity to set grace and truth before him and make him care for his own soul, thus serving the Lord and using time in His name. The heart of man cannot always escape the influence of surrounding circumstances, which bear witness to his heart and conscience that he is under the dominion of sin, and already eating its bitter fruits here below- circumstances which bring to his conscience the remembrance of a too-much forgotten God, which speak with the mighty voice of sorrow to a broken heart, glad at least to have a resource in God when his hand is pierced by the broken reed on which he leaned. God Himself acts upon man by these circumstances, and by every circumstance of life. One who is walking with the Lord knows how to avail himself of them. Satan may indeed deceive a man, but he cannot prevent God at all times from speaking to the heart. It is a happy thing so to walk with God that He can use us as His voice, when He would thus speak to poor sinners. Our speech ought always to be the expression of the separation from evil, this power of the presence of God which keeps us inwardly apart from it, so as to make that power felt by others; and that, in all the questionings which arise in the heart of man, wandering out of the way in confusion and darkness, and even leading others astray thereby, we may know how to give an answer which comes from the light and conveys light.

Tychicus was to carry the testimony of the interest which the apostle took in the welfare of the Colossians, and of his confidence in their interest in him, Paul bears witness to the love of others, and to their concern also in the progress of the gospel and the prosperity of the faithful.

Marcus, who had formerly drawn back from the toils of the work, receives a testimony here on the apostle’s part and a still better one later (2Ti 4:11), forhe had made himself useful to the apostles himself. Such is grace, The secret of the interest Barnabas took in him comes out here: he was nearly related to him, This dear servant of God was from Cyprus too. He went there and took Mark with him, The flesh and Judaism find their way everywhere. The poser of the Spirit of God is requisite to raise us above, and set us beyond, their influence.

Demas receives no especial testimony. The apostle conveys his greetings, but is silent as to himself. Only in the Epistle to Philemon is he named as a fellow-laborer of the apostle. Afterwards he forsook Paul. He was a brother: the apostles admits his claim but says nothing; had had nothing to say. “And Demas,” for Paul’s style is terribly cold.

We may observe that the Epistle to the Ephesians was written at the same time, and sent by this same Tychicus. The one “from Laodecia” is, I doubt not, one that they were to receive from that assembly, written by Paul, and by which the saints at Colosse were to profit; possibly the Epistle to the Ephesians, which he may have had communicated to the Laodiceans. Be this as it may, all that is said is that it was one of which the assembly at Laodicea were in possession and by no means that it was directly addressed to them; rather the contrary. It is very possible that a letter, or a hundred letters, may have been written by Paul to others, which it was not in the purposes of God to preserve for the universal assembly: but here there is no proof that a letter had been written to the Laodecians. Tychicus was the bearer of two; he may have been the bearer of three, one of which differed only in some details of application which might serve to confirm the Colossians without being in the main another Divine communication for other days; but, I repeat, it does not appear to be so from that which is said here. It might be said, a letter “from Laodicea,” because it was there instead of a letter to Laodicea; but it is not the usual mode of expression. We have seen that the letter to the Ephesians is another communication of the Spirit of God. It has been preserved for us. We do not know whether that from Laodicea was the same communicated by them to the Christians of that city; or another, which they were to send to the Colossians (an assembly in their vicinity), and which-adding nothing to the divine relations-has not been preserved for us.

It appears that Christians were not very numerous at Laodicea. The apostle salutes the brethren there. There were some who assembled in the house of one Nymphas; they were not in a case to have a letter addressed to them in particular: still the apostle does not forget them. But that which he says here is an almost certain proof that the apostle had not addressed any epistle to them. He would not have sent greetings through the Colossians to the brethren in Laodicea, if at the same time he had written a special epistle to the latter. The case is plain enough: there were brethren at Laodicea, but not in great numbers and not in that distinct position which gave rise to an epistle. But this little assembly in the house of Nymphas was not to be forgotten; it should profit by the epistles addressed to other assemblies more considerable than itself, and whose condition required an epistle, or gave occasion to write one, which epistles were transmitted to Laodicea, according to the apostle’s order.

With regard to the Epistle to the Colossians, it is not a supposition. The apostle commands them expressly to have it read in the assembly at Laodicea. The latter had also received another epistle from some other assembly, and the Colossians were to profit by it in the same manner. The two assemblies, which were near each other, were mutually to enjoy the spiritual favors that were granted them.

The apostle does not forget individuals even. Archippus receives a solemn exhortation to take heed to the ministry which the Lord had committed to him, and to fulfill his service. The apostle had not seen these assemblies. (Col 2:1)

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. Masters, give unto your servants. See notes on Eph. 6:9. This verse ought to have been joined to the section of the preceding chapter in which mutual duties are enjoined. It should be remarked that such a charge as this is not found in all the profane writings of antiquity. Even in the pages of the moralists a slave was regarded as a chattel with which the master had a right to deal according to his will. The Christian rule, at once introduced into the church, was for the master to treat his servants as he wished to be treated by his Master in heaven, and to expect the same kind of treatment that he meted out.

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:

After speaking to masters, Paul ends his special instructions to the different kinds of believers in the church at Colossae.

right and fair

These words mean almost the same thing and are used to emphasize the things that are morally correct. (See: Doublet)

you also have a master in heaven

God wants the relationship between an earthly master and his slave to be loving the way God, the heavenly master, loves his earthly servants, including the earthly slaves' masters.

translationWords

lord

servant

heaven

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

Masters, etc. The best texts attach this verse to the preceding chapter. Render [παρεχεσθε] . The Greek implies on your part.

Equal [την ισοτητα] . Lit., the equality. Not equality of condition, but the brotherly equality growing out of the Christian relation in which there is neither bond nor free. See on Phl 1:16.

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

§ 4 ὁ Κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμου· ἕκαστος, καθὼς ἐποίησεν, κομιεῖται. In the parallel passage Ephes. vi. 8, the form is certainly κομίσεται: here it is more doubtful, the authorities being more equally divided between κομιεῖται and κομίσεται. See however the note on γνωρίσουσιν iv. 9.

προσωπολημψία] On this word see the note Gal. ii. 6. This προσωπολημψία, though generally found on the side of rank and power, may also be exercised in favour of the opposite; Levit. xix. 15 οὐ λήψῃ πρόσωπον πτωχοῦ οὐδὲ μὴ θαυμάσῃς πρόσωπον δυνάστου. There would be a tendency in the mind of the slave to assume that, because the προσωπολημψία of man was on the side of the master, there must be a corresponding προσωπολημψία of God on the side of the slave. This assumption is corrected by St Paul.

IV. 1. τὴν ἰσότητα] ‘equity’, ‘fairness’; comp. Plut. Sol. et Popl. Comp. 3 νόμων ἰσότητα παρεχόντων. Somewhat similarly Lysias Or. Fun. 77 (speaking of death) οὔτε γὰρ τοὺς πονηροὺς ὑπερορᾷ οὔτε τοὺς ἀγαθοὺς θαυμάζει, ἀλλ’ ἴσον ἑαυτὸν παρέχει πᾶσιν. It seems a mistake to suppose that ἰσότης here has anything to do with the treatment of slaves as equals (comp. Philem. 16). When connected with τὸ δίκαιον, the word naturally suggests an even-handed, impartial treatment, and is equivalent to the Latin æquitas: comp. Arist. Top. vi. 5 (p. 143) ὁ τὴν δικαιοσύνην (λέγων) ἕξιν ἰσότητος ποιητικὴν ἢ διανεμητικὴν τοῦ ἴσου, Philo de Creat. Princ. 14 (II. p. 373) ἔστι γὰρ ἰσότης ... μήτηρ δικαιοσύνης, Clem. Alex. Strom. vi. 6 (p. 764) μετὰ δικαιοσύνης καὶ ἰσότητος τῆς πρὸς τοὺς επιστρέφοντας. Thus in Arist. Eth. Nic. v. 1 τὸ δίκαιον and τὸ ἴσον are regarded as synonymes, and in Plut. Mor. p. 719 the relation of ἰσότης to δικαίοτης is discussed. The word here is used in the same sense in which the adjective occurs in the common expressions ἴσος δικαστής, ἴσος ἀκροατής, etc. Philo, describing the Essene condemnation of slavery, says, Omn. prob. lib. 12 (II. p. 457) καταγινώσκουσί τε τῶν δεσποτῶν, οὐ μόνον ὡς ἀδίκων, ἰσότητα λυμαινομένων, ἀλλὰ καὶ ὡς ἀσεβῶν κ.τ.λ., but he possibly does mean ‘equality’ rather than ‘equity.’

παρέχεσθε] ‘exhibit on your part.’ The middle παρέχεσθαι, ‘to afford from oneself,’ will take different shades of meaning according to the context, as ‘to furnish one’s quota’ (e.g. Herod. viii. 1, 2) or ‘to put forward one’s representative’ (esp. of witnesses, e.g. Plato Apol. 19 D). Here the idea is ‘reciprocation’, the master’s duty as corresponding to the slave’s.

ἔχετε Κύριον] as Ephes. vi. 9; comp. 1 Cor. vii. 22 ὁ ἐλεύθερος κληθὲις δοῦλός ἐστιν Χριστοῦ.

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.