Colossians 4:7–15

⁷ Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. ⁸ I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, ⁹ with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here. ¹⁰ Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), ¹¹ and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me. ¹² Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. ¹³ For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis. ¹⁴ Luke the beloved physician and Demas greet you. ¹⁵ Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house.  


Commentary
Vs.7-9 Tychicus was as a disciple from the Province of Asia. By all accounts he was a faithful friend and trusted co-worker in the Gospel with the Apostle Paul. Mentioned five times in the N.T. by name (Acts 20:4; Eph. 6:21; Col 4:7; 2 Tim 4:12; Titus 3:12). Tychicus bears a rather unique distinction in the N.T. being twice commended by the Apostle Paul to the churches in both Ephesus and Colossae as "a beloved brother, faithful minister, and fellow servant in the Lord" (see Eph. 6:21-22; Col 4:7-8). Tychicus origins with Paul though began rather humbly when he along with several other believers from Asia went ahead of the Apostle Paul to Troas to rendezvous with Paul there, while Paul was on his third missionary journey heading from Macedonia to Jerusalem (see Acts 20:1-6, vs. 4). It seems then Tychicus became a trusted friend and close compatriot of Paul's, as the Apostle Paul would later entrust him with delivering his letters (and news of his well-being) to the churches in both Ephesus and Colossae to encourage them there. It is in this very critical capacity that Tychicus primarily served as a "minister" (gr. diakonos) to the churches, as well as the Apostle Paul, by serving as his "envoy" to them, and they to Paul, through Tychicus, who delivered Paul's letters to the churches, as well as conveyed news about the brethren with Paul to them, and they to Paul, while Paul was imprisoned. Later Paul would send Tychicus to Titus in Crete (Titus 3:12) and once again to Ephesus before Paul's execution in Rome (2 Tim 4:12). And so Tychicus was a man who knowingly associated himself with Paul in some of the Apostle Paul's darkest hours, including at times sharing in Paul's imprisonment, persecutions and or hardships with him. That said Tychicus having received a charge from Paul to deliver his lifeline to the churches (i.e. his letters) would then have to tactfully make his way across the Roman empire to avoid conflict with both those Jews and Roman officials who were then growing in their hostility, or were actively hostile to the Gospel of Christ. And so along with Tychicus whom Paul is sending to encourage them, (which says much about Tychicus) is also dispatched a disciple named Onesimus, a man whom Paul begot to Christ while in his chains in Rome; a former runaway slave of Philemon a wealthy believer from Colossae (Philemon 10). Yet now Onesimus is one whom the Apostle Paul also calls a faithful and beloved brother (vs. 9). And so along with Tychicus, Onesimus is sent to the brethren in Colossae to make known to them there all things that are happening in Rome, with Paul and all the brethren with him there. Some of whom were personally known to the disciples in Colossae. It's incredible then to see both the intimacy of fellowship, as well as the diversity of people that early on came into a personal relationship with Jesus Christ, whose lives being transformed by Him, would all in some way or another become active members in forwarding His churches (and each others) well being. And so these two men are sent by Paul (as his beloved brethren) to bring news and encouragement to the beloved churches in Colossae.

Vs. 10-15 Excluding Barnabas who is mentioned to indicate whom Mark is too the brethren at Colossae (i.e. the cousin of Barnabas), seven brethren are here mentioned: Aristarchus and Mark (vs. 10); Jesus who is called Justus (vs. 11); Epaphras (vs. 12-13); Luke and Demas (vs. 14);  Nymphas (vs. 15). Only Aristarchus, Mark and Jesus who is called Justus are referred to by Paul as being
"my only fellow workers for the kingdom of God who are of the circumcision"...; meaning they were of Jewish origins, Paul then goes on to say of them that "...they have proved to be a comfort to me" (vs. 11).
Now Aristarchus is the first mentioned by the Apostle Paul, being referred to as his fellow prisoner, who also extended his well-wishes and greetings to the brethren in Colossae. Aristarchus name means "best ruler" which may be indicative of his having held a civil leadership position? Or it may be indicating a position that he held in the church? That said, Aristarchus was a Macedonian from Thessalonica, who along with Tychicus and Secundus; also from Thessalonica, along with Gaius of Derbe and Sopatar, also Macedonians (Acts 19:29; 20:4), traveled with the Apostle Paul on his third missionary journey to Jerusalem (Acts 20:4-6). Which may have included their bringing relief sent from the brethren in Macedonia and Achaia for the poor among the brethren in Jerusalem at that time (Acts 19:21; Rom 15:25-26). Now Aristarchus is first mentioned in the N.T. along with Gaius (a fellow Macedonian) as being seized by a mob of rioters during the uproar in Ephesus over the Ephesians pagan deity Diana (see Acts 19:23-20:6). It seems then from that point on, Aristarchus having suffered for his faith in Jesus never looked back. Instead he followed the Apostle Paul and Luke onto Rome (Acts 27:2) and shared in the Apostle's imprisonment (along with several others) there. Next mentioned is Mark the cousin of Barnabas, also referred to as John Mark, he is the author of the Gospel of Mark which he received verbally from the Apostle Peter, whom Peter affectionately calls his son (1 Peter 5:13). Mark's beginnings in the faith were with the early church which often met in his mother Mary's house in Jerusalem. It was during this time when the Apostle Peter was imprisoned that constant prayers being made for him, that Peter with the assistance of an angel found himself  miraculously released, and so the first place Peter sought out was Mary's home and the brethren assembled there (Acts 12:5-19). It was shortly after this that Mark having accompanied the Apostle's Paul and Barnabas on a relief mission to the churches in Antioch (Acts 12:25). From there Mark accompanied the Apostle's Paul and Barnabas (who being commissioned by the Holy Spirit through the church leadership) then headed out on their first missionary journey, with Mark serving as their assistant (Mark 13:1-5). Now it was at Perga that Mark (for an undisclosed reason) turned back from the journey and returned to Jerusalem (Acts 13:13). And so when Paul and Barnabas were preparing to set out on their second missionary journey that the Apostle Paul was adamant that Mark should not accompany them, while Barnabas was equally adamant that Mark should. Now the rift over Mark became so severe that both men eventually departed from each other, with the Apostle Paul being commanded by the church to the grace of God, taking Silas with himself, and thus traveling through Syria and Cilicia strengthened the churches there, while Barnabas took Mark his cousin and headed to Cyprus his homeland (Acts 15:36-41; 4:36). Now Mark is not mentioned again in the N.T. until the Apostle Paul does so here in this epistle where he asks the Colossians to receive Mark (about whom he gave them instructions about) favorably, calling Mark along with Justus who is also called Jesus one of his fellow workers for the Kingdom of God , who are of the circumcision, i.e. that is Jews, saying that they have proved a comfort to me (vs. 10-11). Now we are not told what the instructions for Mark were. But it seems that Paul; like Peter before him has taken Mark "under his wing", and so unlike before, where Mark served as an assistant to Paul and Barnabas here and in the Apostle Paul's epistle to Philemon, Mark is described by Paul as a fellow worker in the Gospel (Philemon 24); though not as endearing as the Apostle Peters calling Mark my son (see 1 Peter 5:13), Paul's saying as much indicates not only a restoration of their relationship, but also growth by both of them in it. The Apostle Paul's last mention of Mark is in 2 Tim 4:11 where he requests Mark's presence, saying "he useful for me in ministry". The third man mentioned is Jesus who is called Justus. Nothing is known of this particular believer except that he was Jewish and that he sent his well wishes through Tychicus to the brethren at Colossae. Which brings us to Epaphras, (a shortened form of Epaphroditus*) Epaphras was a disciple of Christ from Colossae (vs. 12) who first preached the Gospel to the people of Colossae and likely helped to establish the church community there (Col 1:7), as well as getting them grounded in faith and love (Col 1:5). Epaphras is also noted for his ministering to the neighboring churches of Laodicea and Hierapolis (4:13). And so the Apostle Paul rightly calls Epaphras his dear fellow-servant (Col 1:7). A reference used by Paul of only Epaphras and later in this epistle Tychicus (Col 4:7) . But Epaphras alone bears the designation dear (agapetos) fellow servant. Which means the Apostle Paul considered Epaphras not only a fellow servant, but a dearly beloved brother. Something which Epaphras exemplifies towards the Apostle Paul by also sharing with him in Paul's Roman imprisonment (Philemon 23). And so it is that the Apostle Paul in his closing address to the Colossians makes mention of Epaphras as himself, as a bondservant of Christ, who greets his brethren back home. Who as the Apostle Paul says of Epaphras here in verse twelve is one who always labors fervently for you all in his prayers, that you may stand perfect and complete in all the will of God. Thus Epaphras was a man who was zealous for his brethren and their spiritual growth (vs. 13). The finial greetings in verse 14-15 come from Luke whom the Apostle Paul here calls the beloved physician (vs. 15; Luke is the author of the Gospel that bears his name as well as the Book of Acts). As well Luke was arguably the most faithful to the Apostle Paul and the Gospel ministry through him, while Demas though also mentioned in vs. 15 as sending along his greetings here and in Philemon 24 would later go on to abandon the Apostle "loving this present world" as the Apostle Paul would later say of him, and so there we find in contrast to Demas, Luke again mentioned as remaining faithful with the Apostle Paul in the ministry of the Gospel through thick and thin as it were  (see 2 Timothy 4:10-11).  Finally the Apostle Paul say for the brethren in Colossae to greet their brethren who are in Laodicea as well as Nymphas (mentioned only here in the N.T.) and the church that is in his house. For even then it seems brethren were susceptible to dubious thoughts about this church community or that.

 

Additional Resources Consulted
Criswell, W. A., Paige Patterson, E. Ray Clendenen, Daniel L. Akin, Mallory Chamberlin, Dorothy Kelley Patterson, and Jack Pogue, eds. Believer’s Study Bible. electronic ed. Nashville: Thomas Nelson, 1991.

Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.

Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

*Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.

Strong, James. Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software, 2001.


Word Studies
1:7 Dear: STR 27; GK 28; TDNT 1.21; TDNTA 5; LN 25.45; 58.53 (Matt 3:17; 12:18) 67x
*Epaphras=Epaphroditus. Not the same Epaphroditus mentioned in (Phil. 2:25; 4:18), Eerdmans Bible Dictionary, pages 99-104
 

 

Colossians 4:2–6

² Continue earnestly in prayer, being vigilant in it with thanksgiving; ³ meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, ⁴ that I may make it manifest, as I ought to speak. ⁵ Walk in wisdom toward those who are outside, redeeming the time. ⁶ Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

Devotional
The Apostle Paul in this section gives us a series of brief exhortations, beginning with exhorting us to continue earnestly (i.e. ) in prayer, being vigilant in it with thanksgiving. The Apostles exhortation here is not unique to the believers there (see Rom 12:12; 1 Thess. 5:17). Indeed in the early church prayer was not just a passing formality, it was a way of life for believers (Acts 1:14; 2:42; 6:4 etc.). Just as it was in the Old Testament times when the Temple was the customary place of prayer. In fact it was because of the degradation of God's house; of turning what was once a place of prayer into a "den of thieves" where merchants could peddle their merchandise to those seeking God, which brought about the severe ire of the Lord Jesus Christ when He visited the Temple (Matt 21:12-17; John  2:13-17). Now in regards to our being earnest (or continuing on "steadfastly in prayer", ESV) the Lord Jesus Christ gave us a parable in the Gospel to do just that (see Luke 18:1-8, also consider Luke 11:5-10). For to draw near too God in prayer is not only too know God better. It is to experience His Person, Presence and Power working in and through our lives, as well as the lives of others. And that is why the Apostle Paul requested their prayers, because no man or women, no matter how mighty in the Spirit and faith is an island unto themselves. We all need each other, and this is so evident when we are actively seeking to share the Gospel of the Lord Jesus Christ (2 Cor 1:8-11). Indeed at the end of the Apostle Paul's exhortation on putting on the whole armor of God he reiterates the importance of our prayers for each other (Eph. 6:18-20). And that is one reason why we pray, to ask God to do through His power and might what we ourselves, both individually and collectively cannot (consider 2 Chr. 20:12-30). And so here the Apostle Paul had a specific prayer request and that was that God would open a door for them, that is that God would create opportunities for Paul and his co-workers in the Gospel to be able to speak the mystery of Christ, for which he was at that time in chains (i.e. imprisoned).
Now in regards to God "opening a door for them", the Apostle Paul may indeed be drawing an analogy to what happened to him and Silas while imprisoned in Philippi (please read Acts 16:16-34 to understand). Where both a literal door was opened to them, yes, but more importantly a door to the hearts of those there was opened wide to them to speak the mystery of Christ. So that through their own unjust imprisonment God not only moved the inmates hearts to heed them, but also brought about the salvation of the prison keeper and his whole household! And so Paul, though at times chained for the Gospel, new from first hand experience the Gospels' power to transcend any circumstance of life we find ourselves in (consider 2 Tim. 2:8-9). For the word of God is never "chained", nor obstructed, nor hindered, nor thwarted, by anyone, or anything. As the prophetic Word declares: ¹³ Behold, is it not of the Lord of hosts That the peoples labor to feed the fire, And nations weary themselves in vain? ¹⁴ For the earth will be filled With the knowledge of the glory of the Lord, As the waters cover the sea. Habakkuk 2:13–14 (also consider Psalm 2; Isaiah 11:9). And so wherever you are at, in whatever circumstance of life you are at, the Word of God, the mystery of Christ, God's Glorious Gospel, is not chained from either empowering you do what God has called you to do, or being manifested and multiplied through you (consider Rom 1:16-17). For God's Mighty Power to save is always manifested and magnified through our very lives when we align ourselves with God's agenda, which is the proclamation of our Lord and Savior Jesus Christ to one and to all. That is my prayer for you, and I pray will be your prayer for me, that we may all share the Gospel, the mystery of Christ, with one and with all as God opens the doors and creates the opportunities for us all to do so. And so in accord with this grand and glorious vision for the redemption of those hear and believe. The Apostle Paul gives us a couple of concluding exhortations on how we can actually help forward that end. First by saying that we are to walk in wisdom towards those who are outside, redeeming the time (vs. 5). To walk in wisdom towards those who are outside (of the house of faith) is to walk prudently towards them, to be neither complacent about the moral and spiritual dangers that we all face as Jesus' disciples (Matt 10:16). But more readily I believe Paul is addressing our conduct in this world, that as God's elect people redeemed by Jesus Christ, through His precious blood, by the grace of God, who though zealously sold out for Him, must choose to live tactfully within this fallen and degenerate world, and thus as much as depends on us peaceably towards all, while we are still living within it. That we are to redeem the time, means that we are to spend wisely the time given to us by God and make the most of every opportunity presented to us. For the right time or place for sharing the gospel is any place or anytime God is moving someone's heart to receive it! Finally the Apostle exhorts us all too "let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one" vs. 6  For it is our speech towards each other that will either unite us in heart, mind and purpose, or will divide us into our own isolated cliques and such as people seek refuge from abusive speech and abusive people. And so knowing the grace of Lord and Savior towards us all let us likewise be people of grace whose speech is "seasoned with salt" that is whose speech is "well seasoned" and thus adds quality of life to the hearers, both inside and outside of the house of faith (also see Eph. 4:29, 5:4).

 
Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

Additional Resources Consulted
Vincent, Marvin Richardson. Word Studies in the New Testament. New York: Charles Scribner’s Sons, 1887.





 

Colossians 3:18-4:1

 3:18 Wives, submit to your own husbands, as is fitting in the Lord. ¹⁹ Husbands, love your wives and do not be bitter toward them. ²⁰ Children, obey your parents in all things, for this is well pleasing to the Lord. ²¹ Fathers, do not provoke your children, lest they become discouraged. ²² Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. ²³ And whatever you do, do it heartily, as to the Lord and not to men, ²⁴ knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. ²⁵ But he who does wrong will be repaid for what he has done, and there is no partiality.
4:1 Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.


Preamble
The Apostle Paul having concluded his Holy Spirit given exhortations on the Godly character that we as the elect of God are to both pursue and exemplify. Now gives us some instructions regarding the Christian home. And given the world wide cultural "climate" (call it cultural climate change) that is increasingly renouncing God's everlasting moral decrees for marriage and human sexuality within it.
It bequeaths us who believe in God, and want to obey Him through His Son the Lord Jesus Christ, not too likewise be led astray with the error of the wicked (see 2 Peter 3:17-18). And so we have set before us here some timeless and dare I say all inclusive (or cultural-less) exhortations (like the previous ones on Christian character) of just what a Godly home/family should look like.

Commentary
Vs. 18-19 "Wives, submit to your own husbands, as is fitting in the Lord. ¹⁹ Husbands, love your wives and do not be bitter toward them."

In God's Divine plan for human relationships and families, He has ordained that wives are to be subject to their own husbands (see Eph. 5:22-24; 1 Peter 3:1, 5; Titus 2:5). And so their submission there in many ways is a reflection of their submission to the Lord Jesus Christ (consider 1 Cor 11:3). That said, God requires that husbands as the heads of the home, be loving towards their wives. That is what God requires of the husband, too meet the wives need for emotional affection and connection. Which maybe something he will have to learn, just as she may have to learn to let go of the reigns and let her husband rule the home. Nonetheless when God's designs for the family are embraced the results are a well balanced and loving home. Where each fulfills their God given purpose, through their God given designs for them. Therefore to reiterate wives are to submit to their own husbands, for nothing undermines the husbands authority more in the eyes of their children than a contentious and a argumentive wife who will not submit to her husband. Similarly nothing undermines a wives desire to be subject to her husband if the husband only seeks to "lord" authority over her. For in commanding the wife to be submit to her husband the Apostle does not deny the husbands responsibility to do this with her well being in mind. Similarly a husband should not dismiss his wife's counsel simply because she is to submit to him. She may indeed be wiser or more discerning in certain areas of life than he, and thus a wise man always receives wise counsel from his wife, because she can help strengthen him in those weaker areas of his life (consider Prov. 1:5). Though the flip side of this is where weak-willed husbands allow themselves to "led around by nose" by their wives (as if they were their mothers) and thus they do not exercise the leadership in the family that God has called them to be. Which is not exercising their own "manhood" through the role of family leader, rather a Godly leader is to be both gentle and firm when he needs to be, as well he must, when he has weighed the facts impartially, be decisive in his decisions. For nothing creates more confusion and insecurity in a family, or an organization for that matter, than an indecisive leader.
That a husband is not to be bitter towards his wife is usually a result of a breakdown in their own relationship, this is especially true if he feels continually undermined by his wife, that is she as a pattern of life shows him little or no respect, especially in the presence of their children. Though there are other causes for a husbands bitterness, (which after the birth of children may even be that she has started to look for an intimate emotional connection with her children, rather than with him). Nonetheless the husband as the head of the home must do what he can to address these or any other issues in their marriage, by being honest about his feelings with her, (as she should be with him) and not act like a sulking child, but rather always seek grounds for renewing their love.

Vs. 20-21 ²⁰ Children, obey your parents in all things, for this is well pleasing to the Lord. ²¹ Fathers, do not provoke your children, lest they become discouraged.

Just as the Lord Jesus Christ was subject to His own earthly parents (in accord with God His Father's will, Luke 2:51), so all children should be taught to obey their own parents as well (see Eph. 6:1-4). For this is well pleasing to the Lord. When children learn this Divine principal that runs throughout all creation, in the home first. Of our obeying all God ordained authority, whether in the home, or in the church, or in the world. And so whether this is our subjection to God the Father through the Lord Jesus Christ, by keeping His commandments. Or obeying lawful authorities as sent by God (Rom 13:1; Titus 3:1; 1 Peter 2:13-14), or our obeying God's designs for marital relationships and the family, and thus here children obeying their own parents. We only submit ourselves to Jesus Christ's Lordship in our lives as much as we let God's designs for human relationships with Himself, each other, and governments, govern us. For Jesus Christ was obedient to His own Father's Will even to the point of death on a cross. And so God has highly exalted Him and given Him the Name above all Names (Phil. 2:8-11; 1 Peter 3:22). Therefore we too must be subject to God's designs for us, if we expect too be exalted with Christ. Now Jesus' obedience to the Father will culminate at the end of ages when Jesus having had all things made subject to Himself, will in turn be subject to God the Father (1 Cor 15:28). And so regardless of our current place in this life the Divine Will and order is to be respected and obeyed by us all who believe in Him. Now in regards to young people submitting to their elders, and we all submitting to one another, and thus being clothed with humility as is fitting for us all, please see Eph. 5:21; 1 Peter 5:5.
Now in commanding the children to obey to their parents, especially their fathers, (and thus not run to mom to have her take sides with them against one of his decisions for them) the Apostle Paul exhorts the fathers of their responsibility in all of this by saying: "Fathers, do not provoke your children, lest they become discouraged."  In the Apostles parallel exhortations in Eph. 6:1-4 all believing fathers are to bring up their children in the training and admonition of the Lord. Thus a father is to have a critical role in the children's development in all of life's matters. And so here as part of the father's responsibility in the children's personal development, the Apostle commands the father's not to provoke their children, lest they become discouraged. Now the verb translated provoke here means: to cause someone to feel resentment—‘to make resentful, to make someone bitter.’ ‘do not cause your children to become resentful’ LN. 88.168  Given that children have a great affection and natural adoration for their fathers (see Prov. 17:6), it seems wise that a father not destroy this in them.
Thus the father must be sensitive to his children's need for affirmation from him (as well he must help them grow in their independence from him, as they move from childhood to teenagers and finally move into their own adulthood). And so he must always seek too encourage them in every good thing throughout their lives, and not belittle them, or slight them, at any point in their lives when they try something on their own and fail. For trying and at times failing is a part of life, and is a part of growing up in this life. And so whether seemingly an insignificant "failure" or not. A Father should never provoke his child (or any child) by ridiculing them. Which often only leads to childhood and later more serious adolescence rebellion. None of which helps a child grow up in the training and admonition of the Lord. Same with laying all kinds of unnecessary and or hypocritical legalistic demands on children, and thus stifling their God given creativity, as well as His designs for them to become their own persons, with their own unique likes and dislikes. All which can very easily fit within the safe and secure confines of His commandments and decrees, which bless and benefit us all. Therefore fathers do not provoke your children by being a hard-case! Which is only a false means by which men try to hide their own insecurities and weaknesses. Instead be honest with your children about your own weaknesses and limitations, for ultimately it is not you, (and your strengths and abilities) it is Christ working through you by which you become a Godly father to them. And so be a father who is willing to share in their joys and sorrows, their successes and failures, throughout their lives. And thus be a father they can look too for guidance and counsel throughout their lives, because they know you will listen to them, as well as dialogue maturely with them about anything that may be of a concern to them. And when its time and it's appropriate to do so show them that you are strong enough in the Lord to admit to your own failures and weakness, because Godly fathers are not infallible, nor are they "supermen" , they are though real men who love and desire the very best for their children.

Vs. 22 "Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God."

In Biblical times slaves and or bondservants was a reality, and often times a necessity, as people instead of going into deep poverty and despair would sell themselves in someone's servitude. Though within the nation of Israel God's commandment was to first try to assist those in need, and failing that then they could sell themselves into their brethren's servitude. Of course God had laws governing ones treatment while so indebted, as well as He provided for their redemption if one of their relatives could financially redeem them. As well He commanded their release from their servitude after seven years, and or in the year of Jubilee (see Lev. 25:35-55; Deut. 15:7-18 etc.). That said, in the early and growing church, Christians were increasingly from the Gentiles, and within the Roman Empire (which ruled all nations and peoples at that time) slavery was a way of life (see www.spartacus.schoolnet.co.uk "Slavery in the Roman Empire" for details about Roman Slavery). And so as the Gospel spread from Jerusalem to the surrounding nations and peoples many of these people who heard the Good News were themselves slaves or bondservants at the time of their salvation. And having been set free from their sins many wondered if this also meant that they were immediately released from their earthly responsibilities and or indebtedness or bondservice. Some even began to teach others that they had no more responsibility to submit to their earthly masters since Jesus Christ was now their Master, which of course was only erroneous and self-serving on their part (see 1 Tim 6:1-2; Titus 2:9-10). And so throughout the Apostle Paul's letters, he frequently calls himself, or refers to himself and or his co-workers as bondservants of Christ and of all believers (see 2 Cor 4:5; Gal. 1:10; Phil. 1:1; Col. 4:12; Titus 1:1). Something that may have begun with the Apostles who were before him (see James 1:1; 2 Peter 1:1; Jude 1:1). Since from of old God's prophets and saints have always been referred to by Him as His servants (Rev 1:1; 11:18 etc. Note: the same word used for slaves is frequently translated servants and or bondservants in the N.T.). Now the Apostle Paul never opposed the liberation of anyone from their earthly bondservice. Indeed if one could be made free then all the better, especially if it helped in the Gospel's furtherance (1 Cor 7:21-23). But if not then a bondservant having been freed by Christ, and having been brought to everlasting life, by the Holy Spirit just as all believers are, was no longer to be considered just as "bondservants" of man, but instead as beloved and equal brethren (see 1 Cor. 12:13; Gal. 3:28) and bondservants of God, with all believers everywhere (1 Peter 2:15). Therefore bondservants were not too revolt against their earthly masters, which would've brought swift destruction to them and great upheaval to the early church (see 1 Peter 2 :18-25). Instead as the Apostle Paul commands here they were to "obey in all things their masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God." And so from this brief exhortation we garner the principal of both our own bond service to Jesus Christ in all things, but also of our dutifully doing our duties in whatever capacities of life we are called to serve God and Jesus Christ in. And so whether this is in the home, or the work place, or anywhere else, a Christians work ethic is in many ways a reflection of their worship and obedience towards God.

Vs. 23 ²³ And whatever you do, do it heartily, as to the Lord and not to men, ²⁴ knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. ²⁵ But he who does wrong will be repaid for what he has done, and there is no partiality.

The Apostle Paul's exhortation here is to faithful and dutiful service (consider Prov 18:9). That is what we are to be as disciples of Jesus Christ, in whatever capacities of life we find ourselves serving others, or gainfully employed in. For there is no menial service or servants of God. Consider if you will, that the Lord Jesus Christ took up a towel long before He took up His throne (see John 13:3-17; Mark 10:42-45). Indeed in the prophetic Scriptures in Isaiah Jesus is referred to as simply "My Servant" (Isaiah 52:13-53:12). Therefore seeing that the Lord has given both the example as well as the commanded His blessing on us if we follow Him in doing likewise; that is serving others as He has served us (John 13:17); whatever one does is to be done (and will be rewarded as being done) as unto the Lord and not mere men (vs. 23). For ultimately we who believe in Jesus Christ are serving the Lord Jesus Christ in whatever capacities of life we serve others. And thus it is from the Lord Jesus Christ that we will receive the inheritance (vs. 24). And so whether in home, or the workplace, or in the church, or in Christian ministry somewhere, one is serving the Lord Christ. Notice also that no one is "greater" than another if they are serving in a more "important" duty. For all service that is done heartily as and unto the Lord will from the Lord receive the inheritance. And thus we all will be repaid according to the service that we rendered. Similarly those who do wrong (in whatever capacities they served) will likewise be repaid for the wrong they have done, for there is no partiality.

4:1 "Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven." 

Though 4:1 begins a new chapter it is actually linked to what the Apostle Paul commanded in 3:22 and so it is included here. If you recall the Apostle said that bondservants are to obey their earthly masters in all things, not with eyesservice, as men-pleasers, but in sincerity of heart fearing God.
And so having commanded that an honest work ethic be exemplified by us all who serve others, in the fear of God. Here likewise commands that Master's give their bondservants what is just and fair, knowing that they too have a Master in heaven to whom they are likewise accountable too. And so we have Scripturally before us a outstanding precedent for our modern employee/employer relationships. Which if actually followed would do so much more too enhance these, as well strengthen our economies were such just and fair practices to take root. Instead we often find one vying for a more advantageous position at the cost other, and thus nobody actually "wins" in the end. Nonetheless in the Kingdom of heaven's economy whether an employer or an employee we are mutually responsible to the Lord and to each other, (and thus not just serving our own interests). And so hopefully the principals set forth here will guide both our conduct as well as our attitudes towards each other into greater Christian love and community. Amen

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982

Word Studies
Bondservants: STR 1401 (also see 1400); GK 1528/1529; TDNT 2.261; TDNTA 182; LN 37.3 (125x)
Provoke: STR 2042; GK 2241; LN 88.168; 90.55; (Col 3:21) 1x