Bible Commentaries

That which is just and equal (το δικαιον και την ισοτητα — to dikaion kai tēn isotēta). Paul changes from το ισον — to ison (like το δικαιον — to dikaion neuter singular adjective with article for abstract idea) to the abstract substantive ισοτης — isotēs old word, in N.T. only here and 2 Corinthians 8:13. If employers always did this, there would be no labour problem.

A Master in heaven (Κυριον εν ουρανωι — Kurion en ouranōi). A wholesome reminder to the effect that he keeps his eye on the conduct of masters of men here towards their employees.

Continue steadfastly (προσκαρτερειτε — proskartereite). See note on Mark 3:9, note on Acts 2:42, and Acts 2:46 for this interesting word from προς — pros and καρτερος — karteros (strong), common in the Koiné.

Watching (γρηγορουντες — grēgorountes). Present active participle of γρηγορεω — grēgoreō late present made on perfect active stem εγρηγορα — egrēgora with loss of ε — ė found first in Aristotle.

Withal (αμα — hama). At the same time.

That God may open (ινα ο τεος ανοιχηι — hina ho theos anoixēi). Common use of ινα — hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné.

A door for the word (τυραν του λογου — thuran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12).

The mystery of Christ (το μυστηριον του Χριστου — to mustērion tou Christou). The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics.

For which I am also in bonds (δι ο και δεδεμαι — di' ho kai dedemai). Perfect passive indicative of δεω — deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.

As I ought to speak (ως δει με λαλησαι — hōs dei me lalēsai). Wonderful as Paul‘s preaching was to his hearers and seems to us, he was never satisfied with it. What preacher can be?

Toward them that are without (προς τους εχω — pros tous exō). A Pauline phrase for those outside the churches (1 Thessalonians 5:12; 1 Corinthians 5:12.). It takes wise walking to win them to Christ.

Redeeming the time (τον καιρον εχαγοραζομενοι — ton kairon exagorazomenoi). We all have the same time. Paul goes into the open market and buys it up by using it rightly. See the same metaphor in Ephesians 5:16.

Seasoned with salt (αλατι ηρτυμενος — halati ērtumenos). The same verb αρτυω — artuō (old verb from αιρω — airō to fit, to arrange) about salt in Mark 9:50; Luke 14:34. Nowhere else in the N.T. Not too much salt, not too little. Plutarch uses salt of speech, the wit which flavours speech (cf. Attic salt). Our word salacious is this same word degenerated into vulgarity. Grace and salt (wit, sense) make an ideal combination. Every teacher will sympathize with Paul‘s desire “that ye know how ye must answer each one” (ειδεναι πως δει υμας ενι εκαστωι αποκρινεσται — eidenai pōs dei humas heni ekastōi apokrinesthai). Who does know?

All my affairs (τα κατ εμε παντα — ta kat' eme panta). “All the things relating to me.” The accusative case the object of γνωρισει — gnōrisei The same idiom in Acts 25:14; Philemon 1:2.

Tychicus (Τυχικος — Tuchikos). Mentioned also in Ephesians 6:21 as the bearer of that Epistle and with the same verb γνωρισει — gnōrisei (future active of γνωριζω — gnōrizō) and with the same descriptive epithet as here (ο αγαπητος αδελπος και πιστος διακονος εν Κυριωι — ho agapētos adelphos kai pistos diakonos en Kuriōi the beloved brother and faithful minister in the Lord) except that here we have also και συνδουλος — kai sundoulos (and fellow-servant). Abbott suggests that Paul adds συνδουλος — sundoulos because he had used it of Epaphras in Colossians 1:7. Perhaps πιστος — pistos goes with both substantives and means faithful to Paul as well as to Christ.

I have sent (επεμπσα — epempsa). Epistolary aorist active indicative of πεμπω — pempō as in Ephesians 6:22.

That ye may know (ινα γνωτε — hina gnōte). Second aorist (ingressive) active subjunctive of γινωσκω — ginōskō “that ye may come to know.” This the correct text, not γνωι — gnōi (third singular).

Our estate (τα περι ημων — ta peri hēmōn). “The things concerning us.”

May comfort (παρακαλεσηι — parakalesēi). First aorist active subjunctive. Proper rendering here and not “may exhort.”

Together with Onesimus (συν Ονησιμωι — sun Onēsimōi). Corinthians-bearer of the letter with Tychicus and praised on a par with him, runaway slave though he is.

Who is one of you (ος εστιν εχ υμων — hos estin ex humōn). Said not as a reproach to Colossae for having such a man, but as a privilege to the church in Colossae to give a proper welcome to this returning converted slave and to treat him as a brother as Paul argues to Philemon.

Aristarchus (Αρισταρχος — Aristarchos). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts 19:29; Acts 20:4) and started with Paul to Rome (Acts 27:2; Philemon 1:24). Whether he has been with Paul all the time in Rome we do not know, but he is here now.

My fellow-prisoner (ο συναιχμαλωτος μου — ho sunaichmalōtos mou). One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες — sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers (συνεργοι — suṅergoi) voluntarily shared imprisonment with him by turns.

Mark (Μαρκος — Markos). Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again.

The cousin of Barnabas (ο ανεπσιος αρναβα — ho anepsios Barnabā). It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39).

If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38).

Jesus which is called Justus (Ιησους ο λεγομενος Ιουστος — Iēsous ho legomenos Ioustos). Another illustration of the frequency of the name Jesus (Joshua). The surname Justus is the Latin Justus for the Greek Δικαιος — Dikaios and the Hebrew Zadok and very common as a surname among the Jews. The name appears for two others in the N.T. (Acts 1:23; Acts 18:7).

Who are of the circumcision (οι οντες εκ περιτομης — hoi ontes ek peritomēs). Jewish Christians certainly, but not necessarily Judaizers like those so termed in Acts 11:3 (οι εκ περιτομης — hoi ek peritomēs Cf. Acts 15:1, Acts 15:5).

These only (ουτοι μονοι — houtoi monoi). “Of the circumcision” (Jews) he means.

A comfort unto me (μοι παρηγορια — moi parēgoria). Ethical dative of personal interest. Παρηγορια — Parēgoria is an old word (here only in N.T.) from παρηγορεω — parēgoreō to make an address) and means solace, relief. A medical term. Curiously enough our word paregoric comes from it (παρηγορικος — parēgorikos).

Epaphras who is one of you (Επαπρας ο εχ υμων — Epaphrās ho ex humōn). See note on Colossians 1:7 for previous mention of this brother who had brought Paul news from Colossae.

Always striving for you (παντοτε αγωνιζομενος υπερ ημων — pantote agōnizomenos huper hēmōn). See note on Colossians 1:29 of Paul.

That ye may stand (ινα στατητε — hina stathēte). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (στητε — stēte) of ιστημι — histēmi (according to A C D).

Fully assured (πεπληροπορημενοι — peplērophorēmenoi). Perfect passive participle of πληροπορεω — plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5.

And for them in Hierapolis (και των εν ιεραι Πολει — kai tōn en Hierāi Polei). The third of the three cities in the Lycus Valley which had not seen Paul‘s face (Colossians 2:1). It was across the valley from Laodicea. Probably Epaphras had evangelized all three cities and all were in peril from the Gnostics.

Luke, the beloved physician (Λουκας ο ιατρος ο αγαπητος — Loukas ho iatros ho agapētos). Mentioned also in Philemon 1:24; 2 Timothy 4:11. The author of the Gospel and the Acts. Both Mark and Luke are with Paul at this time, possibly also with copies of their Gospels with them. The article here (repeated) may mean “my beloved physician.” It would seem certain that Luke looked after Paul‘s health and that Paul loved him. Paul was Luke‘s hero, but it was not a one-sided affection. It is beautiful to see preacher and physician warm friends in the community.

Demas (Δημας — Dēmas). Just his name here (a contraction of Demetrius), but in 2 Timothy 4:10 he is mentioned as one who deserted Paul.

Nymphas (Νυμπαν — Numphan). That is masculine, if αυτου — autou (his) is genuine (D E K L) after κατ οικον — kat' oikon but Νυμπα — Numpha (feminine) if αυτης — autēs (her) is read (B 67). Aleph A C P read αυτων — autōn (their), perhaps including αδελπους — adelphous (brethren) and so locating this church (εκκλησια — ekklēsia) in Laodicea. It was not till the third century that separate buildings were used for church worship. See note on Romans 16:5 for Prisca and Aquila. It is not possible to tell whether it is “her” or “his” house here.

When this epistle hath been read among you (οταν αναγνωστηι παρ υμιν η επιστολη — hotan anagnōsthēi par' humin hē epistolē). Indefinite temporal clause with οταν — hotan (οτε αν — hote an) and the first aorist passive subjunctive of αναγινωσκω — anaginōskō The epistle was read in public to the church (Revelation 1:3).

Cause that (ποιησατε ινα — poiēsate hina). Same idiom in John 11:37; Revelation 13:15. Old Greek preferred οπως — hopōs for this idiom. See note on 1 Thessalonians 5:27 for injunction for public reading of the Epistle.

That ye also read (και υμεις αναγνωτε — kai humeis anagnōte). Second aorist active subjunctive of αναγινωσκω — anaginōskō to read.

And the epistle from Laodicea (και την εκ Λαοδικιας — kai tēn ek Laodikias). The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Ephesians 1:1 for further discussion of this matter.

Take heed (βλεπε — blepe). Keep an eye on.

Thou hast received in the Lord (παρελαβες εν Κυριωι — parelabes en Kuriōi). Second aorist active indicative of παραλαμβανω — paralambanō the verb used by Paul of getting his message from the Lord (1 Corinthians 15:3). Clearly Archippus had a call “in the Lord” as every preacher should have.

That thou fulfil it (ινα αυτην πληροις — hina autēn plērois). Present active subjunctive of πληροω — plēroō “that thou keep on filling it full.” It is a life-time job.

Of me Paul with mine own hand (τηι εμηι χειρι Παυλου — tēi emēi cheiri Paulou). More precisely, “with the hand of me Paul.” The genitive Παυλου — Paulou is in apposition with the idea in the possessive pronoun εμηι — emēi which is itself in the instrumental case agreeing with χειρι — cheiri So also 2 Thessalonians 3:17; 1 Corinthians 16:21.

My bonds (μου των δεσμων — mou tōn desmōn). Genitive case with μνεμονευετε — mnemoneuete (remember). The chain (εν αλυσει — en halusei Ephesians 6:20) clanked afresh as Paul took the pen to sign the salutation. He was not likely to forget it himself