Chapter IV.
(Vers. 1.)
(Verse 1.) Masters, give to your slaves what is just and fair, knowing that you also have a Master in heaven. Let not earthly masters be arrogant, presuming authority, but rather temper and restrain their spirits, so that, with due consideration for the human race, they may recognize that God is the creator of all, not only of servants and free men, but of all freemen. But this has been made possible by the injustice of the world, so that while one invades the boundaries of another, then free men are led captive; hence they were called "captives" by the ancients, as they were seized by the hand. Here the condition and position even now appear, some are redeemed, others remain as slaves. But in the sight of God, this servant is held who has sinned (John. VIII, 34). Finally, the servant of Cham heard the cause of sin: Cursed be the child of Canaan, he shall be the servant of servants to his brothers (Gen. IX, 25). To this sentiment the ancients agreed, so as to define that all wise men are free, but all foolish men are slaves; because the wise man abstains from sins, so that he may be free, who follows what is right; but the servant who submits himself to sin through the imprudence of foolishness. And so Cham, because of his foolishness, who foolishly burned his father's nakedness, was called a servant. He showed therefore to the lords, that they are not truly lords, but as if through an image; for they are lords of bodies, not of souls. For only the Lord, and the author of invisible things, God, rules over both bodies and souls; so that considering these things, they may demand just services from them: such as they themselves also desire to be demanded from the common Lord. For when they themselves do not serve God as is worthy, whom they do not deny to have all power, and whose daily gifts are exhibited through the service of human creatures for their uses, they demand such heavy services from their equals (not to say brothers) that they cannot be borne, not considering that they themselves, whether they wish it or not, are slaves, and they should consider whose merit they are.
(Vers. 2, 3, 4.)
(Verses 2, 3, 4.) Standing firm in prayer, being watchful in it with thanksgiving: praying at the same time for us, that God may open to us a door for the word, to speak the mystery of Christ (for which I am also in chains) to make it known, as I ought to speak. Instructing the wise in the mystery of the Lord Christ, and urging them to be cautious in avoiding the vices of sin, it shows the need to persevere in prayer, so that their merits may increase and temptations from the adversary may diminish. He considers them worthy to the extent that he believes he can assist them with prayers to boldly proclaim the Gospel, for which he had received the mission to manifest.
(Vers. 5, 6.)
(Ver. 5, 6.) Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one. For it is necessary for us to walk among unbelievers and engage in conversations for the sake of worldly conversation. This is what it reminds us, that our conversation should be with wisdom itself because of the offense of the Gentiles, so that they may not take an opportunity to blaspheme through us and be stirred up to persecute. For what need is there to speak with someone whom you know to be stubborn and obstinate in mind, ready to make insults? Therefore, she advises that these things should be spoken with appropriate place and time, under the guidance of modesty and religion: or if such a person is present, who makes a lot of noise, then it should be kept silent. Otherwise, it must be dealt with differently with the powerful of the world, differently with the average, and differently with the humble. Also, it must be dealt with differently with the gentle and differently with the angry, whom one must yield to, that is, redeem the time. For when you yield to the assailant’s words on Sundays and the audacity of harmful time, you gain the injuries of dangerous time. For if the head, that is, the king, agrees with the body, then there is freedom to speak the words of God with gentleness, so that they may be provoked to do good. Nevertheless, when they are loud and bold for insults, you must always yield; for you conquer, while yielding.
(Vers. 7, 8, 9.)
(Vers. 7, 8, 9.) Concerning the things about me, Tychicus, the beloved brother, faithful minister, and fellow servant in the Lord, will make everything known to you. I have sent him to you for this very purpose, so that he may know the things about you and comfort your hearts, along with Onesimus, the beloved and faithful brother, who is one of you. He will make known to you all the things that are happening here. And they have sent him with the purpose of making their affairs known to you and to be informed of what is happening with you. Although he says above that he is present with them in spirit and sees what they are doing, messengers are still necessary. For someone becomes more anxious when they see someone coming to consider their conversation; they fear even more if they think they are being watched. For although God sees everything and we know that everything is known to him, because we do not see ourselves being seen by him, we act differently.
(Vers. 10, 11.)
(Verse 10, 11.) Aristarchus, a fellow prisoner with me, greets you, as does Mark, the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), and Jesus, who is called Justus. They are the only ones of the circumcision among my co-workers for the kingdom of God, and they have been a comfort to me. Aristarchus, in particular, seems to be a man of good character and worth, as he is described as a fellow participant in the Lord's devotion and a partner in the apostle's labor. But when he commends Mark, he does not keep silent about what he is. When it is learned that he is a relative of the laudable man Barnabas, he is considered honorable. He also adds Jesus, whom he calls Justus by name. He testifies for these alone, because they were helpers to him in circumcision, assenting and sharing his opinion, so that they were now no longer preaching the necessity of circumcision, but were called his fellow workers in the kingdom of God. However, to preach that circumcision, sabbaths, and new moons should be observed is not spiritual, but earthly.
(Vers. 12.)
(Verse 12) Epaphras, who is one of you and a servant of Christ, greets you. He always struggles for you in his prayers, so that you may stand perfect and fully assured in all the will of God. For I bear witness that he has a great zeal for you and for those in Laodicea and Hierapolis. It is important for you to know how much he longs for you and the unity of your hearts, as it is a reflection of his own devotion and love for you.
(Vers. 13.)
(Verse 13.) For I bear him witness that he has great labor for you, and for those at Laodicea, and for those at Hierapolis. He desires to make them anxious for their own salvation, and shows how great is the concern he has for them, since one becomes more concerned when they see another laboring for their own cause.
(Vers. 14.)
(Verse 14.) Luke, the beloved physician, and Demas greet you. Luke was truly beloved to the Apostle, because he always followed him, forsaking everything: he is said to have written both the Gospel and the Acts of the Apostles.
(Vers. 15.)
(Verse 15.) Greet the brothers in Laodicea, as well as Nympha and her household church. Since he was concerned for those in Laodicea, he instructs in his letter that they be greeted, considering Nympha dear, whose house is also greeted; for she seems to have been so devoted that her entire household was marked with the sign of the cross.
(Vers. 16.)
(Verse 16) And when this letter has been read among you, have it also read in the church of the Laodiceans, and you also read the letter from Laodicea. Because the instructions of the Apostle are general, and the letters written for the benefit of all churches; therefore he commands that this letter be read even by the Laodiceans, so that they may learn what they should do: and that the Colossians may read it as well, according to the aforementioned meaning.
(Vers. 17.)
(Verse 17) And say to Archippus: See to the ministry that you have received in the Lord, that you may fulfill it. The leader of them all reminds them through themselves to be concerned for their own salvation; and since this letter is written for the sake of the people alone, therefore it is not directed to their ruler, but to the Church. For after Epaphras, who trained them, he here received the task of governing their Church.
(Vers. 18.)
(Verse 18) The greeting of my own hand—Paul’s. Remember my chains. Grace be with you. Amen.