Kólussubréfið 4:1

Heilögum Biblíunni

1 Þér sem eigið þræla, veitið þeim það sem rétt er og sanngjarnt og vitið, að einnig þér eigið Drottin á himni.

Bible Verse Review
  from Treasury of Scripure Knowledge

give: Leviticus 19:13, Leviticus 25:39-43, Deuteronomy 15:12-15, Deuteronomy 24:14, Deuteronomy 24:15, Nehemiah 5:5-13, Job 24:11, Job 24:12, Job 31:13-15, Isaiah 58:3, Isaiah 58:5-9, Jeremiah 34:9-17, Malachi 3:5, James 2:13, James 5:4

ye: Ecclesiastes 5:8, Matthew 23:8, Matthew 23:9, Matthew 24:48-51, Luke 16:1-13, Luke 19:15, Ephesians 6:8, Ephesians 6:9-20, Revelation 17:14, Revelation 19:16

Reciprocal: Exodus 21:26 - General Leviticus 25:43 - rule Deuteronomy 15:13 - General Matthew 8:6 - my Matthew 20:4 - and whatsoever Mark 13:34 - and to Luke 7:2 - who Romans 6:4 - even Romans 12:11 - serving Colossians 3:25 - and Colossians 4:12 - that 1 Timothy 6:2 - believing

Gill's Notes on the Bible

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:

:-.

Barnes' Notes on the Bible

Masters, give unto your servants ... - See the notes at Ephesians 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 Corinthians 7:0); 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 1 Timothy 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 1 Corinthians 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; Acts 17:26.

(2) That they were all redeemed by the same Saviour, and were brethren; 1 Timothy 6:2; Philemon 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, Ephesians 6:9.

Clarke's Notes on the Bible

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 Colossians 4:1. 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 Colossians 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.