Chapter 4
1 Masters give to your Servants that which is right, and mutual uprightness, knowing that you also have a master in heaven. 2 Be instant in prayer, watching in the same, with thanksgiving. 3 Pray you in like manner for us, that God may open unto us the gate of speech to speak the mystery of Christ, for whose also cause I am a prisoner. 4 That I may make it apparent, even as I ought to speak.
Masters give to your. etc. He** puts, that which is just, in the first place, by which he means that humanity whereof he gave commandment Ephesians 6.8.** But for because that the state of Servants is viewed of masters as it were from aloft, so that they think themselves to be bound by no Law: Paul brings them into course and order: because both of them alike are under the empire and commandment of God, and hereof comes this equality or rightness whereof he makes mention. And mutual or like equability, or indifference. Some do otherwise expound it: but I doubt not but Paul in this place put [〈 in non-Latin alphabet 〉] for right that is answerable from one party to another, or that which one party gives to another: as to the Ephesians he used [〈 in non-Latin alphabet 〉]. For masters have not so their servants under them, but that they in like manner owe some duty unto them: as convenient and proportionable right and equal dealing ought to be in force among all sorts of persons.
2 Be instant in prayer. He returns to general exhortations, in which we may not look for an exact and strict order: for if we did, he should begin with prayer: but Paul has not greatly respected that [namely order]. Furthermore in this place he sets out two things in prayer, first continuance or often use thereof, after that readiness or an earnest intent. For when he says, Be instant, he exhorts to perseverance. He sets Watching opposite unto coldness and carelessness. He puts to thanksgiving, because that in such wise God is to be prayed to for our present necessity, that in the meanwhile we forget not those benefits which we have already received. Moreover we ought not to be so importunate, that we repine and be displeased, if straightway God fulfill not our desires and prayers, but with patient minds to receive whatsoever he shall give. So there is two manner of thanksgiving necessary. Of which point something has been also said Philippians 4.6.
3 Pray you in like manner for us. He does not counterfeit this: but because he knew his own necessity, he did in earnest wish to be helped with their prayers, and he was persuaded that the same would do him good. Who now dare then set light by the intercessions of the brethren, of which Paul confesses himself to have need? And certainly the Lord has not in vain ordained this exercise of charity among us, that one of us should pray for another. Therefore every one ought, not only to pray for the brethren, but interchangeably also to desire aid earnestly of other folks' prayers also, as oft as the matter so requires. But childish is the argument or reason of the Papists, who gather thereof that the dead are to be called upon, that they may pray for us. For wherein is it like? Paul commends himself to the prayers of the brethren, with whom he knew that by the commandment of God he had mutual communication, but who will not say that this reason (of mutual communicating) ceases in the dead? Therefore letting pass such follies, let us return to Paul. As we have in Paul a notable example of modesty, in that he calls unto others to aid and assist him, so also are we admonished that it is a matter full of great difficulty, constantly to abide in the defense of the Gospel, specially when danger does urge. And not without cause does he desire the Churches in this cause to aid him. And withal consider his ardent zeal how marvelous it is. He is not careful for his own safeguard, he desires not that prayers be poured forth by the Churches for himself, that he may be delivered from the danger of death. He is content with this one thing, if he abide invincible and unfearful in the profession of the Gospel. So securely and unfearfully does he prefer the glory of Christ, and the spreading abroad of the Gospel before his own life. But by the gate of speech, he plainly means that which he calls Ephesians 6.19. the opening of his mouth: and that which Christ calls Mouth and Wisdom. For this manner of speaking differs nothing at all from that former in meaning, but only in fashion. For with an elegant Metaphor has he in this place showed plainly, that it is never a whit more easy for us, to speak boldly touching the Gospel, than to break through a gate that is shut and barred. For this is truly the work of God, as also Christ did say, It is not you that speak, but the Spirit of your Father which speaketh in you: Matthew 10.10. Having therefore set forth the difficulty thereof, he pricks forth the Colossians the more to pray, when he testifies that he cannot otherwise speak rightly, except his tongue be directed of the Lord. Secondly he draws his argument from the worthiness of the things, when he calls the Gospel the mystery of Christ. Neither must we slightly labor or take pains in so great a matter. Thirdly he makes mention also of his danger.
4 As I ought. This piece augments the difficulty: for he means that it is not a vulgar or common thing. To the Ephesians he adds, that I may boldly behave myself. Whereof appears that he wished to himself an unfearful boldness and confidence, such as becomes the majesty of the Gospel. Furthermore whereas Paul does nothing here, but that he wishes grace to be given him to fulfill his office: let us remember that it is a rule in like manner prescribed unto us, that we give not place to the fury of the adversaries, but that we labor and strive even to the death to set forth the Gospel. And because that is above our ability and power, it is meet that we be instant in prayers, that the Lord leave us not destitute of the Spirit of boldness.
5 Walk wisely toward them that are without, redeeming the time. 6 Let your speech always be in grace powdered with salt: that you may know how you ought to answer to every man. 7 Tychicus a beloved brother and a faithful minister and a fellow servant in the Lord, shall make known unto you all mine affairs. 8 Whom I have sent unto you for this cause, that you might know mine estate, and that your hearts might be comforted. 9 With Onesimus a faithful and beloved brother, which is of you. All things shall be made known unto you which are here (done).
5 Walk wisely. He sets them without, or foreigners, opposite to them that are of the household of faith. For the Church is like a City, whose inhabitants are all faithful, knit together with a mutual kindred or neighborhood among themselves: and foreigners are the unbelievers. But why will Paul have these respected before the faithful? There are three causes. First that to the blind there be no stumbling block laid. Because nothing is more ready than for unbelievers by our unwariness to be made worse, and to have their minds wounded, so that they daily more and more abhor religion. Secondly that there be no cause and occasion given them to slander the Gospel, and so the name of Christ be laid forth to be mocked, they are made worse, and turmoils and persecutions raised. Lastly that while we keep company with them at meat and other affairs, we be not stained with their spots, and by a little and a little wax profane and holy. To which purpose belongs that which follows, Redeeming the time. Because the conversation of such is dangerous, for Ephesians 5.16. he shows the reason, because the days are evil: as if he should say, In so great corruption of the world the occasion of well doing must be taken, and we must strive with those things that are hindrances. Therefore with how many the more stumbling blocks our way is enclosed, so much the more attentively must we beware that our feet stumble not, or that we through sloth sit not still idly.
6 Let your speech. He requires pleasantness of speech, which may by the commodity thereof allure the hearers. For he does not condemn only such speeches as are apparently wicked or ungodly, but also such as are of no account or idle. Therefore he bids that they be powdered with salt. Profane persons have their salts or witty sayings and conceits, but he speaks not of them: nay rather because pleasant and witty conceits are plausible, and for the most part win favor, he declares after a sort the faithful from the use and custom of them. For he counts it unsavory, whatsoever it be that edifies not. In the same sense is the word grace, put: that it may be contrary to scoffing, and all kind of fables and toys which either hurt or else are vain. That you may know how, He that has accustomed himself unto circumspect speeches, shall not fall into many absurdities and inconveniences, into which those that are full of words, and babblers many times do fall: but by continual use he will get himself knowledge how to answer well and directly. As again it must needs be that blab tongue fellows do set out and offer themselves to be mocked and laughed at as oft as they be asked a question of any thing, wherein they suffer just punishment for their foolish babbling. Neither does he say only What, but also How (we must speak): nor yet to all indifferently, but to every (and singular) person. For this is not the worst point of prudency and skill, to have a consideration of every one.
9 Mine affairs. To the end the Colossians may know what great care he has over them, he does confirm and assure them as it were with a pledge given. For whereas he was in prison, and in hazard of his life, without having regard of himself, he sees to them, by sending Tychicus unto them. Wherein appears as well the singular zeal of the holy Apostle, as his prudency and wit. For this is no small matter, that whilst he is held prisoner, and is in extreme peril for the Gospel, yet he ceases not but gives his diligence to promote and set forward the Gospel, and has a care for all Churches. So his body indeed is shut in prison, but his heart which is careful, to do as much as may be, spreads itself far and wide. It is prudency and wit, in that he sends a meet and discreet person that may confirm and establish them as much as is needful and that may resist and withstand the wiliness of the false Apostles: moreover for that he keeps still with him Epaphras, until they shall try what and how great a consent in doctrine were among all the true teachers: and that they shall have heard the same of Tychicus that before they had learned of Epaphras. Let us diligently consider of these examples, that they may stir us to the imitating of the like study and zeal. He puts in Onesimus also, to the end the message may have the more weight. Although it be uncertain who this Onesimus was. For it is scant credible, that this is that Servant of Philemon, because the name of a Thief and a runaway had been in hazard reproach and misliking. He sets them both out with honest titles, that they may do the more good among them: and Tychicus specially who was to use the office of teaching.
10 Aristarchus my prison fellow salutes you, and so does Mark the Cousin of Barnabas: concerning whom you have received commandments if he come unto you, that you receive him. 11 And Jesus which is called Justus, who are of the Circumcision, these alone were workers with me into the kingdom of God, who were to me a comfort. 12 Epaphras salutes you, which is of you a servant of Christ, always striving for you in prayers: that you may stand perfect and fulfilled in all the will of God. 12 For I bear him witness, that he has great care over you, and over them who are at Laodicea and Hierapolis.
10 My prison fellow. Hereby appears, that other came to Paul, after he was brought to Rome. And it is credible that his enemies at the first earnestly labored, to fear away by punishing them as they did him, all the godly from helping him, and that this prevailed for a time: but afterward some, taking heart unto them, not to have regarded whatsoever terror was laid before them. That you receive him. Some books have, Receive him, in the imperative mood: but wrong for he expresses that kind of commandment which the Colossians had received: namely that it was the commendation of either Barnabas or Mark: which latter is more probable. In the Greek it is the infinitive mood, but yet it must be so resolved as I have done it. And let us mark that they were diligent in giving testimony: that they might discern good men from false brethren, from drones, from deceivers, and many that were stragglers and wanderers about. Which diligence and care is at these days more than necessary: either for because virtuous teachers have cold entertainment: or else for that foolish persons and such as are light of belief or over liberal bent and endangered to deceivers.
11 These alone were workers. That is of them which were circumcised: for he names others afterward, but those uncircumcised. He means then that there were few Jews at Rome which showed themselves helpers to the Gospel: but rather that the whole nation was adversary to Christ. Although by Workers he understands them only which excelled in necessary gifts to further the Gospel. But where was Peter at the time? Surely either he was shamefully passed over here, and not without injury: or else they fable that hold he was then at Rome. Furthermore he calls the gospel the kingdom of God. for it is even the scepter whereby God reigns over us, and by it we have the adoption into life everlasting. But of this more is spoken in another place.
12 Always striving.) An example of a good Pastor, who by means of distance of place does in no wise forget the Church, but carries the care thereof with him over the sea. And note the force of the prayer, which is expressed in the word, Striving. For although in this place Paul meant to note the vehemency of affection, yet withal he admonishes the Colossians, that they account not the prayers of their Pastor to be in vain: but rather that they account them to be no small help to them. Lastly let us gather out of Paul's words, that this is the perfection of Christians, while they stand fulfilled and in the will of God: lest that they build their purpose of life upon any other thing else.
14 Luke the beloved Physician salutes you, and so does Demas. 14 Salute the Brethren which are at Laodicea, and Nymphas, and the Church which is at his house. 16 And when the Epistle shall also be read among you, cause that it be also read in the Church of the Laodiceans: and that you read that Epistle which is from Laodicea. 17 And say you to Archippus, Look to the Ministry which you have received in the Lord, that you fulfill it. 18 The salutation of Paul with my own hand. Be mindful of my bonds. Grace be with you, Amen.
1 Masters, grant to your slaves justice and fairness, knowing that you too have a Master in heaven. 2 Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving. 3 Praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned. 4 That I may make it clear in the way I ought to speak.
Masters, give to your, etc. He puts 'that which is just' first, meaning the fair treatment he commanded in Ephesians 6:8. But since masters tend to look down on the state of servants from above and think themselves bound by no law, Paul brings them into proper order: both alike are under the empire and command of God, and from this comes the fairness and equity he speaks of. And mutual or like equability, or fairness: some interpret this differently, but I have no doubt that Paul here used the Greek word to mean the right that answers from one party to another — what one party owes to the other. This is similar to his use of a related word in Ephesians. For masters do not have such complete ownership of their servants that they owe them nothing — appropriate and proportionate justice and fair dealing ought to govern all kinds of relationships.
2 Be instant in prayer. He returns to general exhortations, and we should not look for a strict order in them — if we did, prayer should come first, but Paul was not greatly concerned about that. In this passage he sets out two things about prayer: first, its continuance and frequent practice; second, alertness and earnest intent. When he says 'be instant,' he calls for perseverance. He sets 'watching' against coldness and carelessness. He adds 'thanksgiving' because God must be prayed to for our present needs in such a way that we do not forget the benefits we have already received. Moreover, we must not be so insistent that we become resentful if God does not immediately fulfill our desires, but receive with patient minds whatever He gives. So there are two kinds of thanksgiving required here. Something has also been said about this in Philippians 4:6.
3 Pray you in like manner for us. He is not pretending here — knowing his own need, he earnestly wished to be helped by their prayers, and he was persuaded that they would do him good. Who then would dare to treat lightly the intercessions of the brethren, when Paul himself confesses his need of them? Certainly the Lord has not in vain ordained this exercise of love among us — that we should pray for one another. Therefore each person ought not only to pray for the brethren, but also to earnestly ask for the prayers of others whenever the situation calls for it. The argument the papists draw from this — that the dead should be called upon to pray for us — is childish. What resemblance is there? Paul commends himself to the prayers of the brethren, with whom he knew by God's command he had mutual communication. But who would deny that this mutual communication ceases with the dead? Setting aside such follies, let us return to Paul. We have in Paul a notable example of humility, in that he calls on others to help and assist him. We are also reminded that it is a matter of great difficulty to stand firm in the defense of the Gospel, especially when danger presses. It is not without reason that he asks the churches to aid him in this. Consider also his extraordinary zeal. He is not anxious for his own safety — he does not ask the churches to pour out prayers for his deliverance from the danger of death. He is content with one thing: to remain unbroken and fearless in his profession of the Gospel. With such disregard for his own life, he places the glory of Christ and the spreading of the Gospel before everything. By 'the gate of speech' he plainly means what he calls in Ephesians 6:19 'the opening of his mouth,' and what Christ calls 'a mouth and wisdom.' These two expressions differ only in form, not in meaning. With an elegant metaphor he makes plain that speaking boldly about the Gospel is no easier than breaking through a barred and bolted gate. For this is truly the work of God, as Christ said: 'It is not you who speak, but the Spirit of your Father speaking through you' (Matthew 10:10 — actually 10:20). Having therefore set forth the difficulty, he moves the Colossians all the more to pray, testifying that he cannot speak rightly without the Lord directing his tongue. He draws his second argument from the worthiness of the subject matter, calling the Gospel 'the mystery of Christ.' In so great a matter, one must not labor only lightly. Third, he also mentions his own danger.
4 As I ought. This phrase underscores the difficulty, since he means it is no ordinary or common thing. To the Ephesians he adds 'that I may boldly make it known,' from which it appears he desired a fearless boldness and confidence such as befits the majesty of the Gospel. Furthermore, since all Paul does here is pray for grace to be given him to fulfill his office, let us remember that this is equally a rule for us — not to give ground to the fury of adversaries, but to labor and strive even to death to advance the Gospel. And because this is beyond our own strength, we must be constant in prayer, that the Lord does not leave us without the Spirit of boldness.
5 Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. 6 Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person. 7 As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. 8 For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts. 9 And faithful and beloved brother Onesimus, who is one of your number, is with him; they will inform you about the whole situation here.
5 Walk wisely. He sets 'those who are without' — outsiders — against those who belong to the household of faith. The church is like a city whose inhabitants are all the faithful, bound together by mutual kinship; and outsiders are unbelievers. But why does Paul want the faithful to be especially careful in their conduct toward these outsiders? There are three reasons. First, that no stumbling block be laid before the blind — for nothing is more likely than that through our carelessness unbelievers are made worse and become even more hostile to religion. Second, that no occasion be given for them to slander the Gospel, bringing the name of Christ into mockery, causing further harm and stirring up troubles and persecutions. Third, that in spending time with them at meals and in other ordinary affairs, we not be stained by their habits and gradually become worldly and unholy. To this belongs what follows: 'making the most of the opportunity.' Because the company of such people is dangerous, he gives the reason in Ephesians 5:16 — 'because the days are evil' — as if to say: in such great corruption of the world, every occasion for doing good must be seized, and we must contend against the things that hinder us. Therefore, the more our way is surrounded by obstacles, the more carefully we must watch that our feet do not stumble, or that we do not sit down idly through laziness.
6 Let your speech. He requires a pleasantness of speech that draws hearers by its benefit to them. For he condemns not only speech that is openly wicked or godless, but also speech that is hollow and useless. He therefore says it must be seasoned with salt. Profane people have their witty sayings and clever remarks, but he is not speaking of those — rather, because pleasant and witty expressions are appealing and generally win favor, he as it were separates the faithful from that habit. He counts as unsavory whatever does not build up. The word 'grace' is used in the same sense: to stand as the opposite of mockery and all kinds of idle stories and frivolous talk that either harm or are worthless. That you may know how: someone who has trained himself to speak with care will not fall into the many blunders and awkward situations that babblers so often do, but will by long practice learn how to answer well and directly. Conversely, a chatterbox will inevitably expose himself to mockery whenever he is asked a question on any serious matter — and that is just punishment for his foolish babbling. Paul specifies not only what to say, but how to say it, and not uniformly to everyone, but to each person individually. For this is no small part of wisdom and skill — to consider each person.
9 Mine affairs. To assure the Colossians of how greatly he cares for them, he provides them with a pledge of it. Though he was in prison and in danger of his life, he puts aside his own concerns and looks after them by sending Tychicus. This shows both the remarkable zeal of the holy Apostle and his wisdom. For it is no small thing that, while held in prison and in extreme peril for the Gospel, he never stops but gives his energy to promoting the Gospel and caring for all the churches. His body is locked in prison, but his caring heart spreads itself far and wide. His wisdom is seen in sending a suitable and discreet person who can confirm and strengthen them as needed, and who can resist the cunning of the false apostles. He also wisely keeps Epaphras with him so that they may see the full agreement in doctrine among all the true teachers, and so that what Tychicus tells them will confirm what they had earlier learned from Epaphras. Let us carefully take note of these examples, so that they may stir us to pursue the same kind of diligence and zeal. He includes Onesimus as well, to give the mission more weight, though it is uncertain who this Onesimus was. It is hardly plausible that this is the servant of Philemon, since the reputation of a thief and runaway would have brought reproach. He honors both men with fitting titles so they will be well received among the Colossians — Tychicus especially, who was to exercise the function of teaching.
10 Aristarchus my fellow prisoner sends you his greetings; and also Barnabas's cousin Mark — about whom you received instructions; if he comes to you, welcome him. 11 And also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me. 12 Epaphras, who is one of your number, a bond-servant of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. 13 For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis.
10 My prison fellow. This shows that others came to Paul after he was brought to Rome. It is credible that his enemies at first worked hard to frighten away all the godly from helping him by making an example of him — and that this succeeded for a time. But afterward some took courage and refused to be deterred by any threat laid before them. That you receive him: some manuscripts have this in the imperative mood, but wrongly — Paul is describing what kind of instruction the Colossians had already received, namely a commendation of either Barnabas or Mark, the latter being more probable. In the Greek it is the infinitive, but it must be resolved as I have done. Let us also note how diligent they were in providing testimonials, in order to distinguish good men from false brothers, from freeloaders, from deceivers, and from the many wanderers and vagabonds who were about. This kind of care and diligence is more necessary today than ever — either because faithful teachers receive a cold reception, or because foolish and gullible people are too easily disposed toward being taken in by deceivers.
11 These alone were workers. That is, of those who were circumcised — he names others afterward, but those were uncircumcised. He means there were few Jews at Rome who showed themselves helpers to the Gospel. Instead, the nation as a whole was hostile to Christ. By 'workers' he means only those who excelled in the gifts necessary to advance the Gospel. But where was Peter at the time? He was either shamefully and unjustly passed over here, or those who claim he was at Rome at that time are mistaken. Paul also calls the Gospel 'the kingdom of God' — for it is the scepter by which God reigns over us, and through it we receive the adoption into eternal life. But more on this is said in another place.
12 Always striving.) An example of a good pastor who, despite the distance, does not forget his church but carries its care with him wherever he goes. Note the force of prayer, which is expressed in the word 'striving.' Though Paul intended here to indicate the intensity of Epaphras's feeling, he also reminds the Colossians not to count their pastor's prayers as worthless — rather to reckon them as no small help to themselves. Finally let us gather from Paul's words that the perfection of Christians consists in standing filled and firm in the will of God, so that they do not build the purpose of their lives on anything else.
14 Luke the beloved physician sends you greetings, and also Demas. 15 Greet the brethren who are in Laodicea and also Nymphas and the church that is in his house. 16 When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea. 17 Tell Archippus, 'Take heed to the ministry which you have received in the Lord, that you may fulfill it.' 18 I, Paul, write this greeting with my own hand. Remember my imprisonment. Grace be with you.
