4:1 {That which is just and equal} (\to dikaion kai týn
isotýta\). Paul changes from \to ison\ (like \to dikaion\, neuter
singular adjective with article for abstract idea) to the
abstract substantive \isotýs\, old word, in N.T. only here and
#2Co 8:13f. If employers always did this, there would be no
labour problem. {A Master in heaven} (\Kurion en ouranÏi\). A
wholesome reminder to the effect that he keeps his eye on the
conduct of masters of men here towards their employees.

4:2 {Continue steadfastly} (\proskartereite\). See #Mr 3:9; Ac
2:42,46 for this interesting word from \pros\ and \karteros\
(strong), common in the _Koin«_. {Watching} (\grýgorountes\).
Present active participle of \grýgoreÏ\, late present made on
perfect active stem \egrýgora\ with loss of \e-\, found first in
Aristotle.

4:3 {Withal} (\hama\). At the same time. {That God may open}
(\hina ho theos anoixýi\). Common use of \hina\ and the
subjunctive (aorist), the sub-final use so common in the N.T. as
in the _Koin«_. {A door for the word} (\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 (#1Co 16:9), once of an open door that he
could not enter in Troas (#2Co 2:12). {The mystery of Christ}
(\to mustýrion tou Christou\). The genitive of apposition, the
mystery which is Christ (#2:2), one that puts out of comparison
the foolish "mysteries" of the Gnostics. {For which I am also in
bonds} (\di' ho kai dedemai\). Perfect passive indicative of
\deÏ\. Paul is always conscious of this limitation, this chain.
At bottom he is a prisoner because of his preaching to the
Gentiles.

4:4 {As I ought to speak} (\hÏs dei me lalýsai\). Wonderful as
Paul's preaching was to his hearers and seems to us, he was never
satisfied with it. What preacher can be?

4:5 {Toward them that are without} (\pros tous exÏ\). A Pauline
phrase for those outside the churches (#1Th 5:12; 1Co 5:12f.).
It takes wise walking to win them to Christ. {Redeeming the time}
(\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 #Eph 5:16.

4:6 {Seasoned with salt} (\halati ýrtumenos\). The same verb
\artuÏ\ (old verb from \airÏ\, to fit, to arrange) about salt in
#Mr 9:50; Lu 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" (\eidenai pÏs
dei humas heni ekastÏi apokrinesthai\). Who does know?

4:7 {All my affairs} (\ta kat' eme panta\). "All the things
relating to me." The accusative case the object of \gnÏrisei\.
The same idiom in #Ac 25:14; Php 1:2. {Tychicus} (\Tuchikos\).
Mentioned also in #Eph 6:21 as the bearer of that Epistle and
with the same verb \gnÏrisei\ (future active of \gnÏrizÏ\) and
with the same descriptive epithet as here (\ho agapýtos adelphos
kai pistos diakonos en KuriÏi\, the beloved brother and faithful
minister in the Lord) except that here we have also \kai
sundoulos\ (and fellow-servant). Abbott suggests that Paul adds
\sundoulos\ because he had used it of Epaphras in #1:7. Perhaps
\pistos\ goes with both substantives and means faithful to Paul
as well as to Christ.

4:8 {I have sent} (\epempsa\). Epistolary aorist active
indicative of \pempÏ\ as in #Eph 6:22. {That ye may know} (\hina
gnÏte\). Second aorist (ingressive) active subjunctive of
\ginÏskÏ\, "that ye may come to know." This the correct text, not
\gnÏi\ (third singular). {Our estate} (\ta peri hýmÏn\). "The
things concerning us." {May comfort} (\parakalesýi\). First
aorist active subjunctive. Proper rendering here and not "may
exhort."

4:9 {Together with Onesimus} (\sun OnýsimÏi\). Co-bearer of the
letter with Tychicus and praised on a par with him, runaway slave
though he is. {Who is one of you} (\hos estin ex humÏn\). 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.

4:10 {Aristarchus} (\Aristarchos\). He was from Thessalonica and
accompanied Paul to Jerusalem with the collection (#Ac 19:29;
20:4) and started with Paul to Rome (#Ac 27:2; Phm 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} (\ho
sunaichmalÏtos mou\). One of Paul's compounds, found elsewhere
only in Lucian. Paul uses it of Epaphras in #Phm 1:23, but
whether of actual voluntary imprisonment or of spiritual
imprisonment like \sunstratiÏtes\ (fellow-soldier) in #Php 2:25;
Phm 1:2 we do not know. Abbott argues for a literal imprisonment
and it is possible that some of Paul's co-workers (\sun-ergoi\)
voluntarily shared imprisonment with him by turns. {Mark}
(\Markos\). Once rejected by Paul for his defection in the work
(#Ac 15:36-39), but now cordially commended because he had made
good again. {The cousin of Barnabas} (\ho anepsios BarnabŠ\). 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 (#Ac 12:25; 13:5; 15:36-39). {If he come unto you,
receive him} (\ean elthýi pros humas dexasthe auton\). This third
class conditional sentence (\ean\ and second aorist active
subjunctive of \erchomai\) gives the substance of the commands
(\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 #2Ti 4:11. The verb \dechomai\ is the usual one for
hospitable reception (#Mt 10:14; Joh 4:45) like \prosdechomai\
(#Php 2:29) and \hupodechomai\ (#Lu 10:38).

4:11 {Jesus which is called Justus} (\Iýsous ho legomenos
Ioustos\). Another illustration of the frequency of the name
Jesus (Joshua). The surname Justus is the Latin _Justus_ for the
Greek \Dikaios\ and the Hebrew _Zadok_ and very common as a
surname among the Jews. The name appears for two others in the
N.T. (#Ac 1:23; 18:7). {Who are of the circumcision} (\hoi ontes
ek peritomýs\). Jewish Christians certainly, but not necessarily
Judaizers like those so termed in #Ac 11:3 (\hoi ek peritomýs\.
Cf. #Ac 35:1,5). {These only} (\houtoi monoi\). "Of the
circumcision" (Jews) he means. {A comfort unto me} (\moi
parýgoria\). Ethical dative of personal interest. \Parýgoria\ is
an old word (here only in N.T.) from \parýgoreÏ\, to make an
address) and means solace, relief. A medical term. Curiously
enough our word paregoric comes from it (\parýgorikos\).

4:12 {Epaphras who is one of you} (\EpaphrŠs ho ex humÏn\). See
#1:7 for previous mention of this brother who had brought Paul
news from Colossae. {Always striving for you} (\pantote
agÏnizomenos huper hýmÏn\). See #1:29 of Paul. {That ye may
stand} (\hina stathýte\). Final clause, first aorist passive
subjunctive (according to Aleph B) rather than the usual second
aorist active subjunctives (\stýte\) of \histými\ (according to A
C D). {Fully assured} (\peplýrophorýmenoi\). Perfect passive
participle of \plýrophoreÏ\, late compound, for which see #Lu
1:1; Ro 14:5.

4:13 {And for them in Hierapolis} (\kai tÏn en HierŠi Polei\).
The third of the three cities in the Lycus Valley which had not
seen Paul's face (#2:1). It was across the valley from Laodicea.
Probably Epaphras had evangelized all three cities and all were
in peril from the Gnostics.

4:14 {Luke, the beloved physician} (\Loukas ho iatros ho
agapýtos\). Mentioned also in #Phm 1:24; 2Ti 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} (\Dýmas\). Just his name here
(a contraction of Demetrius), but in #2Ti 4:10 he is mentioned
as one who deserted Paul.

4:15 {Nymphas} (\Numphan\). That is masculine, if \autou\ (his)
is genuine (D E K L) after \kat' oikon\, but \Numpha\ (feminine)
if \autýs\ (her) is read (B 67). Aleph A C P read \autÏn\
(their), perhaps including \adelphous\ (brethren) and so locating
this church (\ekklýsia\) in Laodicea. It was not till the third
century that separate buildings were used for church worship. See
#Ro 16:5 for Prisca and Aquila. It is not possible to tell
whether it is "her" or "his" house here.

4:16 {When this epistle hath been read among you} (\hotan
anagnÏsthýi par' humin hý epistolý\). Indefinite temporal clause
with \hotan\ (\hote an\) and the first aorist passive subjunctive
of \anaginÏskÏ\. The epistle was read in public to the church
(#Re 1:3). {Cause that} (\poiýsate hina\). Same idiom in #Joh
11:37; Re 13:15. Old Greek preferred \hopÏs\ for this idiom. See
#1Th 5:27 for injunction for public reading of the Epistle.
{That ye also read} (\kai humeis anagnÏte\). Second aorist active
subjunctive of \anaginÏskÏ\, to read. {And the epistle from
Laodicea} (\kai týn 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 #Eph 1:1 for further discussion of
this matter.

4:17 {Take heed} (\blepe\). Keep an eye on. {Thou hast received
in the Lord} (\parelabes en KuriÏi\). Second aorist active
indicative of \paralambanÏ\, the verb used by Paul of getting his
message from the Lord (#1Co 15:3). Clearly Archippus had a call
"in the Lord" as every preacher should have. {That thou fulfil
it} (\hina autýn plýrois\). Present active subjunctive of
\plýroÏ\, "that thou keep on filling it full." It is a life-time
job.

4:18 {Of me Paul with mine own hand} (\týi emýi cheiri Paulou\).
More precisely, "with the hand of me Paul." The genitive \Paulou\
is in apposition with the idea in the possessive pronoun \emýi\,
which is itself in the instrumental case agreeing with \cheiri\.
So also #2Th 3:17; 1Co 16:21. {My bonds} (\mou tÏn desmÏn\).
Genitive case with \mnemoneuete\ (remember). The chain (\en
halusei\ #Eph 6:20) clanked afresh as Paul took the pen to sign
the salutation. He was not likely to forget it himself