John Calvin Commentary Colossians 4

Masters, what is just. He first mentions what is just, a term by which he expresses that kindness concerning which he has given instruction in the Epistle to the Ephesians (Ephesians 6:8). But as masters, looking down, as it were, from on high, despise the condition of servants, so that they think they are bound by no law, Paul brings them under control, because both are equally subject to the authority of God. This is why he mentions that equity.

And mutual equity. Some understand it otherwise, but I have no doubt that Paul here used ἰσότητα to mean analogical or distributive right, as in Ephesians, τὰ αὐτὰ, (the same things). For masters do not have their servants so bound to them that they do not, in turn, owe them something, since analogical right is to be in force among all ranks.

Continue in prayer. He returns to general exhortations, in which we should not expect an exact order; for in that case, he would have begun with prayer, but Paul did not have that in view. Furthermore, regarding prayer, he commends two things here: first, diligence; secondly, eagerness, or earnest attentiveness. For when he says, continue, he exhorts to perseverance, while he mentions watching in opposition to coldness and listlessness.

He adds, thanksgiving, because God must be petitioned for present needs in such a way that, meanwhile, we do not forget favors already received. Furthermore, we should not be so troublesomely persistent as to murmur and feel offended if God does not immediately grant our wishes, but we must receive contentedly whatever he gives. Thus, a twofold giving of thanks is necessary. Regarding this point, something has also been said in the Epistle to the Philippians (Philippians 4:6).

Pray also for us. He does not say this by way of pretense, but because, being conscious of his own necessity, he earnestly desired to be aided by their prayers and was fully persuaded that they would be of advantage to him. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of?

And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us—that we pray for each other. Therefore, not only should each of us pray for his brethren, but we should also, on our part, diligently seek help from the prayers of others, as often as occasion requires.

It is, however, a childish argument on the part of Papists, who infer from this that the dead must be implored to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God. Who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.

As we have a notable example of modesty in the fact that Paul calls others to his assistance, so we are also admonished that persevering steadfastly in the defense of the gospel is a matter of the greatest difficulty, especially when danger presses. For it is not without cause that he desires the Churches to assist him in this matter.

Consider, too, at the same time, his amazing ardor of zeal. He is not anxious about his own safety; he does not ask that prayers be poured forth by the Churches on his behalf, that he might be delivered from the danger of death. He is content with this one thing: that he may, unconquered and undaunted, persevere in confessing the gospel. Indeed, he fearlessly makes his own life a secondary matter compared to the glory of Christ and the spread of the gospel.

By a door of utterance, however, he simply means what, in Ephesians 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom (Luke 21:15). For the expression differs in no way from the other in meaning, but merely in form; for he here intimates, by an elegant metaphor, that it is in no way easier for us to speak confidently about the gospel than to break through a door that is barred and bolted. For this is truly a divine work, as Christ Himself said,

It is not ye that speak,
but the Spirit of your Father
that speaketh in you.
(Matthew 10:20).

Having, therefore, set forth the difficulty, he stirs up the Colossians all the more to prayer. He does this in several ways:

1. He declares that he cannot speak rightly, except insofar as his tongue is directed by the Lord.
2. He argues from the dignity of the matter, when he calls the gospel the mystery of Christ. For we must labor with greater diligence in a matter of such importance.
3. He also makes mention of his danger.

As I ought. This clause sets forth more strongly the difficulty, for he intimates that it is no ordinary matter. In the Epistle to the Ephesians, (Ephesians 6:20), he adds, ἵνα παῤῥησιάσωμαι, (that I may speak boldly), from which it appears that he desired for himself an undaunted confidence, such as befits the majesty of the gospel. Furthermore, as Paul here does nothing else than desire that grace may be given him for the discharge of his office, let us bear in mind that a rule is in like manner prescribed to us, not to give way to the fury of our adversaries, but to strive even to death in the publication of the gospel. As this, however, is beyond our power, it is necessary that we should continue in prayer, that the Lord may not leave us destitute of the spirit of confidence.

Walk wisely. He makes mention of those that are without, in contrast with those that are of the household of faith (Galatians 6:10). For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers. But why would he want consideration to be given to them, rather than to believers? There are three reasons:

1. First, lest any stumblingblock be put in,
   the way of the blind (Leviticus 19:14); for nothing is more likely to happen than that unbelievers are driven from bad to worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence.

2. Secondly, it is lest any opportunity be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, people be rendered more hostile, and disturbances and persecutions be stirred up.

3. Lastly, it is lest, while we are mingled together in partaking of food and on other occasions, we be defiled by their pollutions and gradually become profane.

What follows, redeeming the time, also points to this; that is, because association with them is dangerous. For in Ephesians 5:16, he assigns the reason, because the days are evil. “Amidst so great a corruption as prevails in the world, we must seize opportunities of doing good, and we must struggle against impediments.” Therefore, the more our path is obstructed by occasions of offense, the more carefully we must be on guard lest our feet should stumble, or we should stop short through indolence.