Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Colossians 4 Introduction
The duty of masters to their servants, Colossians 4:1. Continuance in prayer recommended, to which watchfulness and thanksgiving should be joined, Colossians 4:2. And to pray particularly for the success of the Gospel, Colossians 4:3, Colossians 4:4. Directions concerning walking wisely, redeeming of time, and godly conversation, Colossians 4:5, Colossians 4:6. He refers them to Tychicus and Onesimus, whom he sends to them for particulars relative to his present circumstances, Colossians 4:7-9. Mentions the salutations of several then at Rome, of whom he gives some interesting particulars, Colossians 4:10-14. Sends his own salutations to the brethren in Laodicea, and to Nymphas and the Church at his house, Colossians 4:15. Directs this epistle to be read in the Church of the Laodiceans, and that to them to be read at Colosse, Colossians 4:16. Directions to Archippus relative to his ministry, Colossians 4:17. Concludes with salutations to the people at Colosse, to whom he sends his apostolical benediction, Colossians 4:18.
INTRODUCTION TO Colossians 4
This chapter begins with an exhortation to masters to behave towards their servants in a just and equitable manner, from the consideration of their having a master in heaven, which should have concluded the preceding one; and in it the apostle gives some general exhortations, and some particular instructions about reading this, and another epistle, and stirring up their minister to his duty; and great part of it is taken up in expressing his love to the Colossians, and in the salutations of others, and of himself. The general exhortations are to prayer, with watchfulness and thankfulness, not only for themselves, but especially for the ministers of the Gospel, Colossians 4:2 and next to a wise behaviour towards them that were of the world, Colossians 4:5 and also to a prudent conversation, particularly in language, with everyone, Colossians 4:6. And then the apostle proceeds to declare his great affection for them, and care of them, which he showed by sending two proper persons to them from him, partly to make known his affairs to them, and partly to know the state and condition they were in, and comfort them, Colossians 4:7 and next follow the salutations of various persons to them, who are mentioned by name, and whose characters are given, Colossians 4:10. And then he orders them to read this epistle in the church of Laodicea, and also that which came from that place, Colossians 4:16 and to admonish Archippus to take heed to, and fulfil his ministry, since it was what he had received in the Lord, Colossians 4:17. And then closes the epistle with his own salutation and benediction, entreating a remembrance of him and his bonds, Colossians 4:18.
Meyer's Critical and Exegetical Commentary on the New Testament
Colossians 4 Introduction
CHAPTER 4
Colossians 4:1. οὐρανοῖς] Lachm. and Tisch. read οὐρανῷ, following A B C א* min. vss. Clem. Or. Damasc. The plural is from Ephesians 6:9.
Colossians 4:3. δἰ ὅ] Lachm. reads διʼ ὅν, following B F G. Not attested strongly enough, especially as after τ. Χριστοῦ the masculine involuntarily suggested itself.
Colossians 4:8. γνῷ τὰ περὶ ὑμῶν] A B D* F G min. Aeth. It., and some Fathers have γνῶτε τὰ περὶ ἡμῶν.1[167] Recommended by Griesb., received by Scholz, Lachm. and Tisch. 8, approved also by Rinck and Reiche; and rightly, because it has preponderant attestation, and is so necessary as regards the context that it must not be regarded as an alteration from Ephesians 6:22 (comp. in loc.). The Recepta is to be regarded as having arisen through the omission of the syllable TE before TA.
Colossians 4:12. Instead of ΣΤῆΤΕ Tisch. 8 has ΣΤΑΘῆΤΕ, only on the authority of A* B and some min.
ΠΕΠΛΗΡΩΜΈΝΟΙ] A B C D* F G א min. have ΠΕΠΛΗΡΟΦΟΡΗΜΈΝΟΙ. Recommended by Griesb., received by Lachm. and Tisch., and justly; the familiar ΠΕΠΛΗΡΩΜ. crept in involuntarily, or by way of gloss.
Colossians 4:13. ΖῆΛΟΝ ΠΟΛΎΝ] Griesb. Scholz, Lachm. Tisch. Reiche read ΠΟΛῪΝ ΠΌΝΟΝ, following A B C D** א 80, Copt., while D* F G have ΠΟΛῪΝ ΚΌΠΟΝ, and Vulg. It.: multum laborem. Accordingly the Recepta is at any rate to be rejected, and ΠΟΛῪΝ ΠΌΝΟΝ to be preferred as having decisive attestation; ΠΌΝΟΝ was glossed partly by ΚΌΠΟΝ, partly by ΖῆΛΟΝ (ΠΌΘΟΝ and ἈΓῶΝΑ are also found in codd.). Neither ΖῆΛΟΝ nor ΚΌΠΟΝ would have given occasion for a gloss; and in the N. T. ΠΌΝΟς only further occurs in the Apocalypse.
Colossians 4:15. ΑὐΤΟῦ] A C P א min. have ΑὐΤῶΝ; B: ΑὐΤῆς. The latter is the reading of Lachm., who with B** instead of ΝΥΜΦᾶΝ accents ΝΎΜΦΑΝ. The ΑὐΤῶΝ, which is received by Tisch. 8, is to be held as original; the plural not being understood was corrected, according as the name ΝΥΜΦ. was reckoned masculine or feminine, into ΑὐΤΟῦ or ΑὐΤῆς.
[167] 1 א* has γνω τε τα περι υμων; א** deletes the τε, and is thus a witness for the Recepta.
Pas encore de traduction.
Relative Duties (62 AD)
¹ Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.
The apostle proceeds with the duty of masters to their servants, which might have been joined to the foregoing chapter, and is a part of that discourse. Here observe, 1. Justice is required of them: Give unto your servants that which is just and equal (Col 4:1), not only strict justice, but equity and kindness. Be faithful to your promises to them, and perform your agreements; not defrauding them of their dues, nor keeping back by fraud the hire of the labourers, Jam 5:4. Require no more of them than they are able to perform; and do not lay unreasonable burdens upon them, and beyond their strength. Provide for them what is fit, supply proper food and physic, and allow them such liberties as may fit them the better for cheerful service and make it the easier to them, and this though they be employed in the meanest and lowest offices, and of another country and a different religion from yourselves. 2. A good reason for this regard: "Knowing that you also have a Master in heaven. You who are masters of others have a Master yourself, and are servants of another Lord. You are not lords of yourselves, and are accountable to one above you. Deal with your servants as you expect God should deal with you, and as those who believe they must give an account. You are both servants of the same Lord in the different relations in which you stand, and are equally accountable to him at last. Knowing that your Master also is in heaven, neither is there respect of persons with him," Eph 6:9.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Col 4:1-18.
Col 4:1-18.
EXHORTATIONS CONTINUED. TO PRAYER: WISDOM IN RELATION TO THE UNCONVERTED: AS TO THE BEARERS OF THE EPISTLE, TYCHICUS AND ONESIMUS: CLOSING SALUTATIONS.
1. give--Greek "render": literally, "afford."
equal--that is, as the slaves owe their duties to you, so you equally owe to them your duties as masters. Compare "ye masters do the same things" (see on
Eph 6:9).
ALFORD translates, "fairness," "equity," which gives a large and liberal interpretation of justice in common matters
(Phm 16).
knowing--
(Col 3:24).
ye also--as well as they.
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); 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; Plm 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.
I. He continues his account of the duty of masters, from the close of the former chapter, Col 4:1. II. He exhorts to the duty of prayer (Col 4:2-4), and to a prudent and decent conduct towards those with whom we converse, Col 4:5,6. III. He closes the epistle with the mention of several of his friends, of whom he gives an honourable testimony, Col 4:7-18.