Albert Barnes Commentary Colossians 4

Masters, give to your servants, etc. (See Barnes on Ephesians 6:9).

That which is just and equal means what they ought to have, what is fairly their due. The apostle here probably refers to slaves, and the appropriateness 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 many who were converted to the Christian faith were held in involuntary servitude (1 Corinthians 7); and it is just as clear that the apostles did not design to cause a violent disruption of these bonds, or to lead the slaves to rise and murder their masters (See Barnes on 1 Timothy 6:1; also 1 Timothy 6:2–4).

But it is equally clear that they meant to represent slavery as a hard and undesirable condition. They intended to instruct the slaves to embrace the earliest opportunity to be free that was presented (1 Corinthians 7:21). Furthermore, 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 slavery. Among these principles are the following:

1. That all men were of one and the same blood (Acts 17:26).

2. That they were all redeemed by the same Savior and were brothers (1 Timothy 6:2; Philemon 1:16). If redeemed, if they were brothers, if they were heirs of glory, they were not chattels or things. How then could a Christian conscientiously hold or regard them as property?

3. That they were to render them that which is 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:

   1. 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 its elementary principles 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 the master is to be maintained in indolence by the slaves he owns—or precisely to the extent that he owns a slave. If he were disposed to earn his own living, he would not need the labor of slaves.

      No man 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 himself meant to work in order to maintain his slave in indolence.

   2. 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 brought about the freedom of slaves in the Roman Empire a few centuries after Christianity was introduced, and they are destined to bring it about all over the world.

Knowing that you also have a Master in heaven (See Barnes on Ephesians 6:9).

Continue in prayer. That is, do not neglect it; observe it at all stated times; maintain the spirit of prayer, and embrace all proper occasions to engage in it. Compare Luke 18:1; Ephesians 6:18; 1 Thessalonians 5:17.

And watch in the same with thanksgiving. Watch for favourable opportunities; watch that your mind may be in a right frame when you pray; and watch, that when your mind is in a right frame you may not neglect to pray. See Ephesians 6:1; Ephesians 6:8; Philippians 4:6.

The term "Continue" may also be rendered "Persevere." For "in prayer," see Luke 18:1. For "watch," see Mark 13:33.

Withal. With all the supplications that you offer for other persons and things; or at the same time that you pray for them.

Praying also for us (or, "praying at the same time"). See Barnes on Ephesians 6:19-20.

Compare 2 Corinthians 1:11; Philippians 1:19; Hebrews 13:18–19.

That God would open to us a door of utterance (compare 2 Thessalonians 3:1). This means a door to preach the gospel. He earnestly desired to have liberty to preach the gospel and asked them to pray that this might be restored to him. See Barnes on Ephesians 6:19.

To speak the mystery of Christ. This is called the mystery of the gospel in Ephesians 6:19. See Barnes on Ephesians 6:19.

For which I am also in bonds. That is, a prisoner at Rome. See Barnes on Ephesians 6:20.

That I may make it manifest, etc. (See Barnes on Ephesians 1:20).

Walk in wisdom. That is, upright and honest conduct. Deal with them on the strictest principles of integrity, so that they may not have an occasion to reproach the religion that you profess.

Toward them that are without. Outside the community of the church, or who are not professing Christians. (See Barnes on 1 Corinthians 5:12).

They were surrounded by heathens, as Christians now are by men of the world. The injunction is one that requires us to act with prudence and propriety (en sophia – in wisdom) toward them; and there is, perhaps, no more important direction in the New Testament than this. Among the reasons for this are the following:

1. Men of the world judge religion not from the profession, but from the life of its followers.
2. They judge religion not from preaching, or from books, or from the conduct of its Founder and his apostles, but from what they see in the daily conduct and way of life of the members of the church.
3. They understand the nature of religion well enough to know when its followers are or are not consistent with their profession.
4. They set a much higher value on honesty and integrity than they do on the doctrines and duties of religion. If professed followers of religion lack truth and honesty, people of the world think they have nothing of any value. They may be very devout on the Sabbath, very regular at prayer meetings, and very strict in the observance of rites and ceremonies—but all these are of little worth in the world's estimation unless accompanied by an upright life.
5. No professing Christian who does not live an upright life can possibly do good to others. If you have cheated someone out of however small a sum, it is futile for you to talk to them about the salvation of their soul. If you have failed to pay them a debt when it was due, or to finish a piece of work when you promised it, or to tell them the exact truth in conversation, it is futile for you to try to persuade them to be a Christian. They will feel, if they do not say—and they might very properly say—that they want no religion that will not make a person honest.
6. No one whose own life is not upright will attempt to do much good to others. They will be aware of the inconsistency and will feel that they cannot do it with any sense of propriety. The honor of religion, therefore, and the salvation of our fellow human beings, demand that, in all our interactions with others, we should lead lives of the strictest integrity.

Redeeming the time. (See Barnes on Ephesians 5:16).