Chapter 4

Chapter Four

¹ Masters, render to your servants what is just and equal. What is the just? It is to recompense them for their labors, to furnish them with all things in abundance, and not to leave them in need of others. For just because you have heard that they receive their reward from God, do not on that account deprive them of what is owed to them from you.

² Knowing that you also have a Master in heaven. Just as they have you, so you also have a Master. With whatever measure, then, you measure to your servants, your own Master will measure to you as well. Or else the meaning is: You too, together with them, have a Master, so that you should treat them as fellow servants. For here he has made the servitude common to both.

³ Continue steadfastly in prayer, watching in it with thanksgiving. The devil knows how great a good prayer is, and for this reason he causes us to spring away from it. Therefore Paul says: Continue steadfastly. But since one who perseveres often falls into sloth and slackness, he says: Watching; that is, being sober, ever wakeful toward the work of prayer; and moreover with thanksgiving, that is, making this prayer with thanksgiving. For this is the true prayer, the one that holds thanksgiving for all things, both those we know and those we do not know, for the good we have received or the afflictions we have endured, and for the common benefits.

⁴ Praying at the same time also for us. Behold his humility, that Paul should have need of their prayer.

⁵ That God may open to us a door for the word, to speak the mystery of Christ (for which I am also in bonds), that I may make it manifest, as I ought to speak. That is, that He may grant me boldness, not in order that I may be freed from my bonds, but that I may speak the mystery of Christ as I ought to speak it; that is, not with timidity, but with full boldness. But how is it that, while in bonds, he exhorts others and asks them to obtain for him what he already had? Not only out of humility, but also to display the power of brotherly prayer. For he stood in need of help from on high as well, which the prayer of the brethren would supply to him in greater measure; and at the same time he was drawing them on to pray. For if they prayed for him, how much more for themselves?

⁶ Walk in wisdom toward those who are outside. For the Lord too said: Behold, I send you forth as sheep in the midst of wolves. Be therefore wise as serpents, and innocent as doves. And so this man now says the same thing: Be on your guard, giving those outside no handle against you in matters where they do you no harm, and not giving them offense unseasonably. For they are outside, that is, not of our household, nor of the same fold; but even though they dwell in the same world, they are outside, since they are far removed both from the Church and from the kingdom. Therefore we must deal with them prudently. For by wisdom he here means prudence. Toward those of our own household there is no need of such great caution. And he comforts them by calling the Greeks “those outside.”

⁷ Redeeming the time. He says this not because he wishes us to be devious or hypocrites, but he means this: The present time is not yours, it belongs to them. You are able, however, to make it your own in another way, if you walk with prudence, if you do not take up unseasonable quarrels, but render them the honor that is fitting, whenever you suffer no harm to your soul. Hear this same man speaking to Agrippa: I count myself happy that I am about to make my defense before you. In this way let us also make those outside into insiders, drawing them to the preaching through our gentleness.

⁸ Let your speech be always with grace, seasoned with salt. Let your speech, he says, have its pleasantness; only let it not fall away into indifference and slackness, but let it also have an astringency; for this is what the salt signifies. Be neither charming beyond measure, nor again austere; just as with food: if it is unsalted, it is unpalatable; if it is too salty, it is altogether unacceptable to the taste; and either way it is inedible. Do you not see how Daniel waited upon an impious man? Do you not see how the three young men showed nothing rash or burdensome, but manliness and boldness? For to be rash is not a mark of boldness, but of vainglory.

⁹ To know how you ought to answer each one. The rich man one way, and the poor man another. For the soul of the former, being weak, needs much condescension; but that of the poor man is sturdier, and therefore can bear it, even if you deal with him more weightily. When there is no necessity, do not call the Greek defiled, and do not be insolent. But even if you are brought before a ruler, render the honors that are fitting; yet if you are questioned about the doctrine, declare it to be defiled and impious. Paul addressed the Athenians with words of commendation; but Elymas he reviled; for he deserved it.

¹⁰ All that concerns me Tychicus will make known to you. This too is from wisdom, that he does not put everything in his letters, but only what is necessary and pressing. First, so as not to lengthen them; then, so that the one who is sent may also have something to relate, and may thereby be held in greater honor. Third, he shows how he is disposed toward him; for he would not have entrusted such matters to him otherwise. Then, there were things that ought not to be disclosed by letter.

¹¹ The beloved brother, and faithful minister, and fellow servant in the Lord. If beloved, he knows all things; if faithful, he will not lie; if a fellow servant, he has shared in the trials.

¹² Whom I have sent to you for this very purpose, that he might know your circumstances, and comfort your hearts. Here he shows his love for them, since it was for this reason that he sent him: that he might learn their affairs, not that he might report his own to them, but that he might comfort them. And he shows that they were in trials and in need of comfort.

¹³ With Onesimus, the faithful and beloved brother, who is one of you. This is the Onesimus who was the servant of Philemon. And how astonishing, to what a great dignity he ascended, so as even to be a brother of Paul! And Paul is not ashamed to be the brother of a servant. And it is a commendation of their city, the phrase “who is one of you,” so that they too might take pride in having brought forth such a man.

¹⁴ They will make known to you all things that are here. That is, my bonds and the other things that detain me. For if it were not for these, I would have come to you.

¹⁵ Aristarchus, my fellow prisoner, greets you. This is the man who was brought up from Jerusalem with him. And Paul said something greater than the prophets: for whereas they called themselves strangers and sojourners, this man called himself even a captive. And indeed, like a captive, he was led and carried about; or rather, even worse. For captives are cared for by those who have taken them, as their own possessions; but this man everyone led and carried about as a hated enemy. This too is a comfort to those people, since their teacher was in such conditions.

¹⁶ And Mark, the cousin of Barnabas. Him too he commends from his kinship; for Barnabas was a great man.

¹⁷ Concerning whom you received instructions: if he comes to you, receive him. Perhaps they received the instructions concerning Barnabas, namely to receive him with honor. But you may also punctuate at the words “you received instructions”; and then, beginning afresh, read: “If he comes to you, O Colossians, receive him with honor.”

¹⁸ And Jesus, who is called Justus. Perhaps this man was a Corinthian.

¹⁹ These who are of the circumcision: these alone are fellow workers for the kingdom of God. Having stated the particular commendation of each, he now sets down the common one. For it seemed a great thing to be of the Jews. But since he had made mention of captivity, lest he cast down the soul of the hearer, he then rouses it again by saying: They work together with me in the things that lead into the kingdom. So that, sharing in the captivity, they will also share in the kingdom. But the blessed John (Chrysostom) read the passage thus, as he faintly noted: “These who are of the circumcision, these alone.” For the greater number were of the Gentiles.

²⁰ Who have been a comfort to me. He shows both that he himself was in great afflictions, and that these men were great in some way, since they became a comfort to Paul. And observe how the one who comforts a man in bonds is proclaimed his partner in the kingdom. So then, we must take care of those who are ill-treated for Christ’s sake.

²¹ Epaphras, who is one of you, a servant of Christ, greets you. Both at the beginning of the Epistle and now he commends him, so that they may love him in return as one who loves them, and may listen to him gladly in whatever he teaches. For the teacher’s being held in reverence is a benefit to the disciples, who are persuaded by him in whatever he says. And it is a great commendation of him, to be a servant of Christ. It is therefore your glory that, being such a man, he came from among you.

²² Always striving on your behalf in his prayers. Not simply praying, but agonizing and trembling on your behalf, and not now only, but always.

²³ That you may stand perfect. He gently pricks them, as being imperfect. For they were altogether limping with respect to the doctrine concerning the teaching about the angels. But since it is possible to be perfect and yet not to stand firm—just as when someone knows all things, but does not stand securely—therefore he says: That you may stand perfect, that is, both in doctrine and in life.

²⁴ And fully assured in all the will of God. That is, that you may do no other will than that of God; for this is to be fulfilled and to be made perfect. And through these words he shows that they had a part of it, but fell short in the rest.

²⁵ For I bear him witness that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. Both expressions are intensive: both “zeal” and “great.” And he commends him also to the Laodiceans and to the people of Hierapolis; for when the Epistle was read, they too would surely hear about this.

²⁶ Luke, the beloved physician, greets you. This Luke is the evangelist, whose great commendation it is to be beloved of Paul. He set him down later not in order to diminish him, but in order to exalt Epaphras before his fellow citizens. And it is likely that there were others called by this name as well.

²⁷ And Demas. For he had not yet, as it seems, forsaken the teacher.

²⁸ Greet the brethren who are in Laodicea. Observe how he cements and joins them to one another.

²⁹ And Nymphas, and the Church that is in his house. This man was great, because he kept his whole household faithful, so that it could even be called a Church. For this reason Paul also bestows a favor on him, addressing him individually. And he does this also in order to stir up the others to the same zeal, so that, if they too should wish to be honored, they might imitate Nymphas.[1]

³⁰ And when this Epistle has been read among you, see that it is also read in the church of the Laodiceans, and that you also read the one from Laodicea. It seems to me that there were certain things written in this letter which those people too needed to hear; and again in that one, things which these people had to learn. For the benefit is greater when, while others are being rebuked, still others recognize their own sins. But which was the letter from Laodicea? The first to Timothy; for this was written from Laodicea. But some say it was the one that the Laodiceans wrote to Paul. Yet I do not know what need they would have had of that one for their improvement.

³¹ Say to Archippus. Why does he not write to him directly? Perhaps because he needed only a simple reminder, not many words.

³² Take heed to the ministry which you received in the Lord, that you fulfill it. This phrase, everywhere it occurs, is a word that strikes fear. “Take heed lest anyone make spoil of you.” “Take heed lest this liberty of yours.” So also here: Take heed how you fulfill the work which you received in the Lord, that is, through the Lord; for it is He who gave it to you, not I. And what was the work? To watch over the Colossians. And by saying “in the Lord,” he accomplishes two things: he makes Archippus more diligent in carrying it out, as being the Master’s work; and he subordinates the Colossians to him, as to one entrusted with them by God. For it is altogether for this reason that he writes to them, “Say to Archippus”: so that when Archippus rebukes them, they may have no ground to blame him as harsh, since they know that this is Paul’s injunction, and that their own mouth spoke to Archippus what Paul disclosed to him. Therefore, in order to silence them, Paul did this skillfully, since otherwise it would be improper for disciples to discourse about their teacher.

³³ Remember my bonds. This means: Make remembrance of me, the one in bonds, the condemned one. And it is the greatest comfort to them in every affliction, to remember Paul in bonds.

³⁴ Grace be with you. Amen. When this grace is present, even if you have afflictions, even if you have bonds, nothing will prevail against you; since this too is of grace, namely, to be bound. For they returned, he says, from the prison, rejoicing that they had been counted worthy to be dishonored for the name of Christ. Do you see that to be insulted is to be counted worthy? And truly this is a great dignity. May it be granted, then, even to us who are unworthy, to be counted worthy of the divine grace in our afflictions; so that, while this grace bears up our weakness, these afflictions may turn to our benefit, squeezing out the great thickness of our sins, to the glory of the Father, the Son, and the Holy Spirit, to whom be glory unto the ages of ages. Amen.