Colossians 3:22

Col_3:22-25

Servants, obey in all things your masters.

Servants and masters

I. A precept of obedience.

1. The occasion of this precept seems to spring from the circumstance that converted servants thought themselves exempt from servitude. The error had some colour. If masters embraced Christianity with their slaves it seemed unjust to hold them in bondage; and if masters still adhered to paganism, what right had they, the servants of Satan, over those who were now Christs free men?

2. The precept involves--

(1) Humility in receiving the commands of another.

(2) Alacrity in executing them.

(3) Universality in all things lawful and honest.

He that is lord of the flesh must not command contrary to the Lord of the Spirit (Mat_10:28).

3. Instructions.

(1) Christianity does not subvert political order, such as depriving heathen masters of their legitimate authority over Christian servants. Therefore those err who think all authority to be opposed to evangelical liberty, and papists who have it that the authority of a king over subjects is dissolved by heresy.

(2) Christianity frees from the yoke of human servitude that which is the best and most excellent thing in man, viz., the spirit and conscience (Gal_5:1). They therefore err who would rule the consciences of men either by ecclesiastical or physical force.

(3) Christians ought to obey even the unjust commands of their masters (1Pe_2:18).

II. The manner of obeying.

1. Negatively.

(1) Not with eyeservice--a disease familiar to servants--obedience under the eye (Luk_12:45).

(2) As men-pleasers--the cause of the disease. As comedians who act in order to please that they may obtain benefit do not mount the stage unless people are looking on, so men-pleasers move not a hand unless their masters are there to behold and applaud.

2. Positively. The remedies for the disease.

(1) Singleness of heart, which is opposed to deceitful eye-service. He who serves his master to the eye seems to have two hearts; one dutiful, which excites to obedience in the masters presence; the other undutiful, which impels to idleness in the masters absence. But he who obeys with singleness of heart has one heart alone and ever the same, which moves to duty irrespective of his masters presence or absence.

(2) Fearing God. As the study of deceitful pleasing can produce nothing but eye-service, so the fear of God produces simplicity and sincerity. He who fears man alone will be changeable, inasmuch as it is excited by presence and allayed by absence; but the fear of God is constant because He is always present.

(3) From the heart.

(a) Not compulsorily and unwillingly. We do anything heartily when the mind rejoices in what the hand does. On the contrary, when the mind murmurs, although the outward act rosy be performed, yet it is done from the body rather than from the mind.

(b) Benevolence of spirit towards the commander of the work (Eph_6:7). No one obeys better than he who renders obedience from love.

(4) As to the Lord. As those who serve the Lord more especially than men. Because--

(a) They who obey are more servants of Christ than of earthly masters. Earthly masters buy their servants bodies with silver and gold; Christ redeems both soul and body with His blood for perpetual liberty.

(b) They obey earthly masters only at the appointment of Christ, and Him through them His stewards.

(c) Christ commands them to obey their masters.

III. Incentives to obedience.

1. The promise.

(1) The Bestower of the reward. The apostle rightly would have those servants expect a reward from Christ. For earthly masters give food and clothing to slaves as due in common with beasts. They are consoled, therefore, by the fact that they have a heavenly Master who will not suffer them to be destitute of a reward.

(2) The quality of the reward. Reward and inheritance seem incongruous; the first being paid to labourers, the latter given to children. The celestial reward is called hire or wages, not because merited, but because of the resemblance in some sense between the two.

(a) As hire is only given to workmen, so the heavenly kingdom is not given to the indolent.

(b) As hire is not given until work is finished, so heaven is not bestowed until life is ended.

But the heavenly reward is unlike hire--

(a) in that it is given, not according to the merit of the workman, but from the grace and liberality of the bestower (Luk_17:10);

(b) in that it is not proportioned to labours bestowed, for finite has no proportion to infinite.

2. The confirmation of the promise, Ye serve the Lord Christ (Mat_25:40-45). All works of obedience are rendered to Christ because commanded by Him.

3. Corollaries.

(1) No service is dishonourable since all is rendered to Christ.

(2) No honour screens a wicked man from disgrace since he serves an infamous master.

(3) They who, being placed under the rule of others, are unwilling to serve, are rebels against Christ (1Sa_8:7).

(4) We ought not to obey any who is opposed to the will of Christ. (Bishop Davenant.)

The duties of servants

I. The duty of a servant is to obey his master in all things relating to his state of servitude. There is nothing degrading in service. It is the employment of angels, and is ennobled by the example of Christ. To obey in all things is not pleasant or easy; but the Christian servant will strive to accomplish the task. He consults not his own but his masters will, nay, time. But his employer is only according to the flesh, and has no power over the spirit; nor is he to command anything forbidden by God.

II. The servants duty is to be discharged in a spirit of sincerity.

1. Free from duplicity. From the treatment he received the slave was tempted to be diligent in the presence of his master, but indolent and reckless in his absence. Christianity has elevated man from slavery, and provided him with the highest motives to moral action.

2. It is to be done in the fear of God. Fearing God--the one Lord as contrasted with the master according to the flesh. The Christian servant has a conscience to satisfy. The fear of the Lord is the holiest motive power in all acceptable service. He who serves man as he seeks to serve God will take care that the Divine and human interests do not collide.

III. The servant is to act from the loftiest religious principle.

1. In every duty God is to be recognized. And whatsoever ye do, do it as to the Lord, and not unto men. This will give a moral dignity to the most menial employment, and exalt the common drudgery of toil into a means of religious refreshment.

2. In every duty the best powers should be exercised. Do it heartily. If the heart be engaged, it will put into operation the best powers of the whole man. No work is well done when the heart is not in it.

IV. Faithful service will meet with a glorious reward (Col_3:24).

V. Every act of injustice will meet with impartial retribution (Col_3:25). Some regard the wrong-doer referred to in this verse as the servant who defrauds the master of his service; others, as the master who defrauds the servant of his just recompense. But the words announce a general principle which is equally applicable to both. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel, and that as a chattel, he had no rights. The New Testament shows that between both there is a reciprocity of duties and of penalties. The injustice done in the world, whether by master or by servant, shall be impartially redressed, and the injured one vindicated at the day of final retribution. (G. Barlow.)

Loving service is true service

To lead a discouraged people to the Holy War is as difficult as for Xerxes commanders to conduct the Persian troops to battle against the Greeks, The vassals of the great king were driven to the conflict by whips and sticks, for they were afraid to fight: do you wonder that they were defeated? A Church that needs constant exhorting and compelling accomplishes nothing. The Greeks had no need of blows and threats, for each man was a lion, and courted the encounter, however great the odds against him. Each Spartan fought con amore; he was never more at home than when contending for the altars and for the hearths of his country. We want Christian men of this same sort, who have faith in their principles, faith in the doctrines of grace, faith in God the Father, God the Son, and God the Holy Ghost; and who therefore contend earnestly for the faith in these days when piety is mocked at from the pulpit, and the gospel is sneered at by professional preachers. We need men who love the truth, to whom it is dear as their lives; men into whose hearts the old doctrine is burned by the hand c,f Gods Spirit through a deep experience of its necessity and of its power. We need no more of those who will parrot what they are taught, but we want men who will speak what they know. Oh, for a troop of men like John Knox, heroes of the martyr and covenanter stock! Then would Jehovah of hosts have a people to serve Him who would be strong in the Lord and in the power of His might. (C. H. Spurgeon.)

Faithfulness in work

A carpenter was once asked why he troubled to finish off a magistrates bench so carefully? His reply was, I cant do otherwise; besides, I may have to sit on it One of these days. (H. D. Machay.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

c. Servants and masters, Col_3:22 to Col_4:1.

22. Servants—See notes on 1 Corinthians 8:21, and Eph_6:5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Col_3:23. Whatsoever ye do, do it heartily.—Eph_6:7, “With good will doing service.” R.V. gives the distinction which is obliterated by “do, do” of A.V. Whatsoever ye do, work heartily (margin, from the soul).

Col_3:25. He that doeth wrong.—The participle of the original points to the habitual practice of wrong-doing. There is no respect of persons.—In the Ephesian letter this consideration is urged upon the masters as it is here upon the slaves. Both are amenable to the same authority.

MAIN HOMILETICS OF THE PARAGRAPH.—Col_3:22-25—Ch. Col_4:1

Duties of Masters and Servants.

The jealous conflict between capital and labour threatens the good understanding that was wont to exist between employer and employed with a serious rupture. Such a rupture would benefit neither side and would inflict incalculable disaster on both. There are economic laws, which regulate the employment of capital and labour, which no number of combinations and unions among masters and servants can ever set aside. Though a temporary advantage may, in extraordinary times, be snatched by either party, the law of supply and demand inevitably tends to balance and equalise all interests. It would be well, therefore, for masters and servants to ponder the teaching of the New Testament regarding their reciprocal duties. It was Christianity that rescued the servant from a condition of abject civil slavery, and placed him in his just relation to his fellow-subjects in the commonwealth. The farther men drift away from the Christian spirit in seeking to adjust the questions between capital and labour, the more difficult and complicated they become. It is only as these questions are settled on a Christian basis, in harmony with the laws of a sound political economy, that party jealousies will subside, and the best understanding between masters and servants be established. Observe:—

I. That the duty of the servant is to obey his master in all things relating to his state of servitude.—“Servants, obey in all things your masters according to the flesh” (Col_3:22). There is nothing degrading in service. It is the employment of angels. “They serve Him day and night.” It is ennobled by the example of Christ, who “came not to be ministered unto, but to minister.” To obey in all things is not always pleasant or easy; but the Christian servant will strive to accomplish the task. He consults the master’s will, not his own; he does the master’s way, not his own; he considers the master’s time, not his own. His obedience is universally binding in everything relating to his state of servitude, but is restricted to that. His employer is his master only according to the flesh, has control over his bodily powers, and over the time in which he has engaged to labour; but he has not power over the spirit. The master cannot demand obedience in any matter forbidden of God.

II. That the duty of the servant is to be done in a spirit of sincerity.—

1. It is to be free from duplicity. “Not with eye-service as men-pleasers; but in singleness of heart” (Col_3:22). The servants of whom the apostle writes were slaves, and treated merely as chattels. There are supposed to have been sixty millions of slaves in the Roman empire. From the treatment they usually received, they were greatly tempted to be merely eye-servants—diligent when their master was present, but indolent and reckless in his absence. Christianity has elevated man from slavery, and provided him with the highest motives to moral action. It teaches that service is to be rendered, not with a hypocritical deference and sham industriousness, but with a single, undivided heart, doing the best at all times for the master.

2. It is to be done in the fear of God.—“Fearing God”—the one Lord and Master, as contrasted with the master according to the flesh. The Christian servant has a conscience to satisfy and a heavenly Master to please. The fear of the Lord is the holiest motive-power in all acceptable service. He who serves his earthly master as he seeks to serve God will take care that the divine and human interests do not come into collision with each other.

III. That the duty of the servant is to be discharged from the loftiest religious principle.—

1. In every duty God is to be recognised. “And whatsoever ye do, do it as to the Lord, and not unto men” (Col_3:23). The Christian servant must look higher than his earthly master; that is a service that may be rendered mechanically, and by men who make no pretence to be Christian. The true servant will give Christ the chief place in his service—will so act that his obedience shall honour Christ and be acceptable to Him. His best efforts may fail to satisfy the exactions of an unreasonable master, and the faithful servant will find his consolation and recompense in the fact that he aims to secure the divine approval. This will give a moral dignity to the most menial employment, and exalt the common drudgery of toil into a means of religious refreshment and invigoration.

2. In every duty the best powers should be exercised.—“Do it heartily” (Col_3:23). If the heart be engaged, it will put into operation the best powers of the whole man. No work is well done when the heart is not in it. Whatever is worth doing at all is worth doing well; and surely no power can move the springs of action so completely as the ever-present thought that, whatever we do, we “do it as to the Lord, and not unto men.” Our best efforts fall immeasurably below the lofty ideal of Christian service; but it is no small commendation when the divine Master can declare respecting the anxious and delighted worker, “He hath done what he could.” Acting on such a principle, the capacity for the highest kind of work is cultivated, the sphere of usefulness widened, and the most coveted honours and enjoyments of the faithful servant secured.

IV. That faithful service will meet with a glorious reward.—“Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ” (Col_3:24). Under the sinister judgment passed by Satan on the devotion of Job there lurks an encouraging truth—man does not serve God for nought. Though there is nothing meritorious in the best actions of the busiest life, yet it has pleased God, in the exuberance of His condescending bounty, to provide abundant recompense for all work done as unto Him. The reward of the inheritance is in generous disproportion to the service rendered; the service is marred and limited by the numberless imperfections of the human; the reward is amply freighted with the overflowing munificence and glittering splendours of the divine. It is the inheritance of imperishable happiness—of incorruptible and unfading glory—of heaven—of God. What an encouragement to work!

V. That every act of injustice will meet with impartial retribution.—“But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons” (Col_3:25). Some regard the wrong-doer referred to in this verse as the servant who defrauds the master of his service; others, as the master who defrauds the servant of his just recompense. But the words announce a general principle which is equally applicable to both. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel, and that as a chattel he had no rights. The New Testament places the relation of master and servant in a wholly new light, and shows that between both there is a reciprocity of duties and of penalties. The injustice done in the world, whether by master or by servant, shall be impartially redressed, and the injured one vindicated at the day of final retribution.

VI. That the duty of the master is to deal righteously towards his servants.—

1. He is to act towards his servants according to the principles of justice and equity. “Masters, give unto your servants that which is just and equal” (Col_3:1). If the masters here addressed were exhorted to deal fairly and justly with those who were their slaves, not less fully is the modern master bound to act justly and equitably towards those who serve him. The position of the master is one of great power and authority; it is, at the same time, one of solemn responsibility. Capital has not only its cares and privileges, it has also its duties, and these cannot be abused with impunity. The communistic doctrine of equality has no countenance here. If all were socially and financially equal to-day, the inequality would be restored to-morrow. The duty of the master is to give to his servants that which is righteous and reciprocally fair. Treat them as human beings, with human rights, and as rational and religious beings, who, like yourselves, have an endless future to prepare for. Give them fair remuneration for work done. Be generous in prosperous times, and considerate when adversity comes. While acting commercially according to the laws of political economy, which no sane business man can disregard, yield in all justness and fairness to the impulse of the higher law of Christian charity and kindness. Interest yourselves in the physical, moral, and religious welfare of your work-people. Good masters make good servants.

2. He is to remember that he is responsible to a higher Master. “Knowing that ye also have a Master in heaven” (Col_3:1). The master is not less bound than the servant to do his duty as unto the Lord. They are both servants of the one great Lord and Master of all. “One is your Master, even Christ, and all ye are brethren.” Do not impose impossible tasks upon your servants. Avoid an overbearing tyranny, and “forbear threatening.” Exercise your authority with humanity and gentleness. Use your wealth, reputation, and influence in promoting the best interest of your work-people, and in serving the Lord Christ. Remember that whatever you do to the poorest servant of your heavenly Master is reckoned and recompensed as done to Himself.

Lessons.—

1. Social distinctions afford opportunities for personal discipline.

2. Every rank in life has its special perils.

3. The law of duty is binding in all ranks.

4. The dust of both masters and servants will soon mingle in a common grave.

GERM NOTES ON THE VERSES

Col_3:23. Do all for God.

I. The Christian’s practical life comprises working, acting, and suffering.

II. Abide with God in your calling.—Intention gives a moral character to actions.

III. Motives to duty.—

1. Mechanical activity.

2. Supernatural motive. “Do it heartily as to the Lord.”

3. Our good intention should be renewed at intervals.

4. Our lesser actions should be brought under the control of Christian principle.—E. M. Goulburn.

A Hearty Christianity.

I. The highest end of all work is work done for God and to God.—

1. Not work done for self.

2. Not work done for society.

II. The highest kind of work of which we are capable is that which engages all the powers of our spiritual nature.—“Do it heartily.”

1. The character of the work we do will be decided by the state of our heart.

2. By the predominating impulse of the heart.

3. The character of our work as a whole will be influenced by the heartiness we throw into every single duty. “Whatsoever ye do.”

Lessons.—

1. A hearty Christianity is a happy Christianity.

2. Is not easily daunted by difficulties.

3. Is aggressive.

Col_3:23-25. Piety in the Household.

I. We are serving the Lord.—This will dignify the most insignificant duty.

II. We should seek to be actuated by the highest possible motive.—Out of the heart, or influenced by the affections. The highest motive will cover the lowest.

III. The Lord Himself will give us the highest reward.—With Him is no respect of persons.—Homiletic Monthly.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

c) To servants and masters

(Col_3:22 to Col_4:1.)

22Servants,35 obey in all things your masters according to the flesh; not with eye service [eye services],36 as menpleasers; but in singleness of heart, fearing God [the Lord].37 23And whatsoever ye do, do it heartily [whatever ye do, do it from the heart],38 as to the Lord, and not unto men; 24Knowing that of the Lord ye shall receive 25the reward of the inheritance: [.] for ye serve [Serve ye]39 the Lord Christ. But [For]40 he that doeth wrong shall receive41 for the wrong which he hath done42: and there is no respect of persons.

Col_4:1     Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

EXEGETICAL AND CRITICAL

Col_3:22. Servants.—This point is treated in the most detailed manner, as though this were the state of the Church in the main: as Eph_6:5-8; also Tit_2:9-10; 1Pe_2:18-25 (comp. Col_1:18-21). Comp. also 1Co_1:20, and 1Pe_1:1, according to which Peter wrote to the Church at Colosse also. The view of Schenkel, : “it is possible, as Meter supposes, that this (i. e., the minuteness) was occasioned by the flight and conversion of the slave Onesimus, a native of and fugitive from Colosse,” is groundless. [Braune’s opinion that δοῦλοι includes all servants, bond or free, seems correct (see Eph_6:5), but the free servants were the exception then. “Nothing is Said for or against slavery in this passage,” whatever may be implied.—R.]

Obey in all things your masters according to the flesh.—See Eph_6:5. “In all things” (κατὰ πάντα), as in Col_3:20, is new. [Wordsworth remarks on this phrase in Col_3:20 and here: “An example of a precept proceeding on the charitable supposition that the other party will do its duty; for if Parents and Masters order any thing contrary to God’s law, then Children and Servants must ‘obey God rather than men’ (Act_5:29).”—R.] Contrasted with “masters according to the flesh” is One “according to the spirit,” “in heaven” (comp. Col_3:24; Col_4:1).

Not with eye services, as men-pleasers; but in singleness of heart, fearing the Lord,—“Not with eye services” marks by the use of the plural, the individual manifestations of eye service; found only here and in Eph_4:6 (singular). [“Here the concrete acts, there the abstract spirit” (Alford).—R.] It is contrasted with “but in singleness of heart,” which is wanting in the dishonesty of “eyeservice” “as men-pleasers” is contrasted with “fearing the Lord.” [“The Lord,” κύριον, κατ̓ ἐξοχήν, κατὰ πνεῦμα; the turn of the thought in the correct reading is lost both in the E. V. and the rendering above. Meyer : “The obedience of the Christian slave becomes man-pleasing towards his master, and eye-service in appearance, if it be not subordinated to the fear of Christ, the higher Master, and accordingly conditioned by this.”—R.] The same words as in Eph_6:5-6, but more sharply conceived. [Eadie, referring this to slaves exclusively, remarks : “The Apostle does not speak vaguely, but hits upon those vices which slavery is so apt to engender—indolence, eye-service and reluctance in labor.”—R.]

Col_3:23. Whatever ye do.—Whatever ye do in servitude (Bengel). The verse relates to individual and little things. See Eph_6:8.—Do it from the heart, as to the Lord and not unto men.—Ἑκψυχῆς standing first for emphasis, and demanding glad, willing action, refers back to “in singleness of heart;” “as to the Lord,” demanding constant mindfulness of the present heavenly Master, to “fearing the Lord;” while the absolute negative “not (ούκ) unto men” refers to “men-pleasers.”[Meyer: “As to the Lord, the point of view of the doing; this should be regarded as taking place for Christ, as service rendered to Him. And the relation to the human master (ἀνθρώποις dative of the category) should not, in this method of regarding it, be taken into the account at all,—on the principle of not serving two masters,—hence οὐκ is not relatively, but absolutely negative.”—R.]

Col_3:24. Knowing.—[“Seeing ye know,” da Ihr wisset.—R.]—The motive for such conduct (Eph_6:8).—That of the Lord ye shall receive the reward [or recompense] of the inheritance.—“That” sets forth the tenor of this Christian consciousness. “Of (ἀπό) the Lord” denotes that the Lord is the Possessor, Source and Origin, while παρά (Eph_6:8) indicates the immediate communication through the Lord (Winer’s Gram. p. 343). “Ye shall receive” points to the future, its signification referring to a reception of that which is lacking. “The recompense” (ἀνταπόδοσιν only here; Rom_11:9 : ἀνταπόδομα) with the article denotes a recompense in prospect, while the preposition (ἀντι) indicates that it is one compensating for the present, privations by means of an inheritance, which is wanting to and yet wanted by the slave here; for “of the inheritance” (κληρονομίας) is an epexegetical genitive (Winer’s Gram. p. 494), as Jam_1:12; Act_2:10. This inheritance is the full salvation, heritage of heaven, “although in this world you do not have an inheritance, yet you have part of the inheritance passing from the Master to the free” (Bengel).

Serve ye the Lord [Master] Christ.—The Apostle’s comprehensive conclusion. “Christ, who recompenses those serving Himself” (Bengel). It is incorrect to join “of the inheritance” with “the Lord” (serve the Master of the inheritance), and also wrong to take the verb as indicative [as is done in the E. V., to which the incorrect reading γάρ has probably led.—R.]; neither find any reason or necessity in the context.

Col_3:25. In view of the importance of this matter, another reason is added : For he that doeth wrong shall receive for the wrong which he hath done.—The meaning of this general proposition (locus communis) clearly is that every one reaps what he sows (Winer’s Gram. p. 576); sowing wrong, he reaps wrong, as he reaps good when he sows good (Gal_6:8). This confirms the exhortation to serve Christ, for slaves and domestic servants alike; from it they should deduce the conclusion, to gladly obey. It is “contrary to the meaning,” not to apply it to the slaves (Meyer, who renders ἀδικεῖν to limiting it to the masters. Schenkel). Paul admonishes the slaves here, while he encourages them Eph_6:8. [The reference is doubtful. Ellicott, Alford follow Meyer, and refer ἀδικεῖν to the master. The proposition is undoubtedly general, and has an application to both master and slave. The context seems to indicate the latter as the reference intended by the Apostle.—R.]—“Receive” refers to the judgment of the Lord, in which the “inheritance” is concerned, and “wrong which he hath done” (ο͂ ἠδίκησε) marks the connection of the Wrong on earth, and condemnation, destruction in eternity, where sin has transferred itself in its results and consequences.

And there is no respect of persons.—This means in this connection, that the low and insignificant as well as the high and distinguished are equal before God. The former often boast themselves of their poverty, as if on account of this they must he finally blessed and receive reward; “the insignificant often think, that they are to be spared on account of their insignificance” (Bengel). This is not far-fetched (aus der Luft fegriffen, Meyer), but taken from the context. Eph_6:9 refers to masters. [The idea is indeed common among men, that God respects not the person of a rich man, but that of a poor man.—R.]

Col_4:1. Masters, οἱ κύριοι.—See Eph_6:9.—Give unto your servants that which is just and equal.—Τὸ δίκαιον is what belongs to the slave of right—not historical, human right, but according to the regulations given within the domain of creation, and the rights thus set forth; hence what belongs to them as God’s creatures, as human beings. “And” something truer and higher; “that which is equal,” τὴν ἰσότητα denotes the equality ordained within the domain of Redemption, according to which the redeemed are brethren (Phm_1:16); this parity they should show in their treatment of the slaves. It is incorrect to regard it as merely “equity” (Steiger, Bleek) [Alford, “fairness”—R.], or “impartial treatment” (Erasmus and others). [Ellicott says of the view of Meyer as given above: “This is ingenious and plausible, but not satisfactory,” from its association with δίκαιον. There is this objection to it, that it limits the duty to Christian masters in their dealings with Christian slaves. See Eadie in loco. Notice the “dynamic” form of the middle παρέχεσθε: supply on your side, as far as you are concerned.—R.]

The motive is added: knowing that ye also have a Master in heaven, who is over you, and your Almighty, Omniscient, Just and Eternal Master. See on Eph_6:9.

DOCTRINAL AND ETHICAL

Compare Eph_4:5-9.

[These precepts in force where there are no slaves. Through God’s merciful Providence, the application of these precepts to a state of slavery has become unnecessary among us. But the relations of master and servant, employer and employee still exist, and there is as much need for the application of the Apostle’s words to those who occupy these relative positions, as to servants and masters in the relation existing at Colosse. When we consider how much is said of the conflict between labor and capital, how large a part of the comfort and happiness of women in the household depends on the right conduct of these relations, we may be glad that Paul writes not merely for a state of slavery, but for all masters and servants, and at the same time regret that social science has so often attempted to settle troublesome questions of this kind, without the aid of Christianity. A large class are becoming not only unchristian but antichristian, because Christianity, which abolished slavery, has not yet been thoroughly applied to the relations of labor and capital.—Too many fancy that God is no respecter of the person of a capitalist, but takes the working man’s part, whether justice be on his side or not.—R.]

HOMILETICAL AND PRACTICAL

Starke:—God in His wisdom has so classed men, that some are subjects and servants, while others command and should rule. This is not contrary to the equality of Christians, or to Christian brotherhood; they are still one in Christ. Therefore servants should not have so great a dislike to service, but serve with alacrity and with the heartier obedience, particularly as they are not slaves, but free.

Rieger:—Him who fears God and honors God by keeping His commands, God honors in turn by giving him a suitable respect in the government of his own house. Men-pleasing and eye-service at first succeeds very well, but in the long run it becomes intolerable.

Passavant:—A Christian may well tremble as he looks at his servant and asks himself: Why am I his master? Why is he my servant? The answer is: That I may take him just as he is, so bear and forbear with him as to sweeten his servile condition with all lenity and consideration, as to sanctify his calling to him, helping him out of his natural or habitual sins.

Heubner:—The character and doings of the Christian are soulful (ἐκ ψυχῆς). The doings of others are cold and dead.—Unrighteous servants will be punished too; God does not let Himself be led by weak sympathy into indulgence.

[Schleiermacher:—All improvements in the social relations of men must proceed, not from a disturbance of order and a violent throwing off of obedience, but from the greater power of love.—Burkitt:—Wink at some trivial miscarriages of servants. He must keep no servant that will have a servant with no faults.—R.]

[Eadie:

Col_3:22. Refractoriness on the part of the slave would at once have embittered his life, and brought discredit on the new religion which he possessed; but active and cheerful discharge of all duty would both benefit himself, promote his comfort and recommend Christianity.—Duplicity is the vice which the slave uses as his shield.—

Col_4:1. Let the great Master’s treatment of you be your model of your treatment of them.—(Abridged) Three positions of the Apostle fatal to slavery: 1) He denies that slaves are an inferior caste (Homer, Aristotle); 2) certain duties to slaves spring from natural right; 3) in the Christian Church there is neither “bond nor free.” Master and slave were alike the free servants of a common Lord in heaven.—R.]

Footnotes:

[35]Col_3:22.—[Modern English commentators render δοῦλοι, “slaves” or “bondmen.” As Braune makes it include (here and Eph_1:1,) all servants, bond or free, the E. V. is sufficiently explicit.—R.]

[36]Col_3:22.—The reading, ὀφθαλμοδουλείαις, is well attested by א. C. K. L. It is lectio dijficilior, while the singular is probably taken from Eph_6:6. [Tischendorf, Alford, Ellicott and others adopt the plural mainly on critical grounds; the singular is attested by A. B. D. F., adopted by Lachmann, Meyer, Eadie, Wordsworth.—On the different shade of meaning see Exeg. Notes.—R.]

[37]Col_3:22.—א. A. B. C. and others have κύριον; θεόν is weakly supported.

[38]Col_3:23.—א. A. B. C. and others read ὅ εἄν; the other reading, καὶ πᾶν ὅ, τι εἄν, is not sufficiently supported. [Ἐκψυχῆς, “from the heart,” Rhem.—R.]

[39]Col_3:24.—[Rec. inserts γάρ on insufficient authority. The verb δουλεύετε is imperative; Meyer, Eadie, Alford, Ellicott, Vulgate, etc.—R.]

[40]Col_3:25.—א. A. B. C. and others read ὁγάρ. Others read δέ [followed by E. V. This and the reading above rejected (Col_3:24) stand or fall together, on exegetical as well as critical grounds.—R.]

[41]Col_3:25.—א. A. C. and others [Alford; Wordsworth; read κομιεῖται; B. and others [Tischendorf, Lachmann, Meyer, Ellicott], κομίσεται.

[42]Col_4:1.—Οὐρανῷ is established by א. A. B. C. and others, instead of οὐρανοῖς. [Lachmann, Tischendorf, Meyer, Alford, Ellicott, Wordsworth, adopt the singular; the plural apparently taken from Eph_6:9.—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 3:22. Θεὸν, God) who knows the heart.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_3:22. Comp. Eph_6:5 ff. The minuteness with which Paul enters into this point in comparison with the others, may naturally have been caused by the flight and conversion of Onesimus, who was a Colossian slave.

τοῖς κατὰ σάρκα κυρίοις] the masters, who are so after a fleshly manner, i.e. in respect to material-human nature; a description, which presupposes another relation belonging to the higher pneumatic sphere, in which, namely, Christ is (Col_3:24) the master. Comp. Rom_9:3.

μὴ ἐν ὀφθαλμ. ὡς ἀνθρωπάρ.] See on Eph_6:6. The obedience of Christian slaves becomes men-pleasing, and, to appearance, eye-service, when it is not subordinated to, and normally conditioned by, the fear of Christ (2Co_5:11) as the higher Master. See below, where ἐν ἁπλότ. καρδίας (see on Eph_6:5) corresponds to the ἐν ὀφθαλμοδουλ., and φοβούμ. τ. κύριον to the ὡς ἀνθρωπάρ. Eye service presupposes insincerity of heart, and men-pleasing takes for granted a want of the fear of Christ. Comp. on the latter, Gal_1:10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 3:22 . The case of slaves is treated at greater length than that of the other family relations, probably on account of Onesimus. But Paul was much possessed with the need for keeping Christianity free from the suspicion it naturally created of undermining the constitution of society. So while δοῦλος , ἐλεύθερος is a distinction which has vanished for Christianity, in the interests of Christianity as a spiritual power social freedom had to be cheerfully foregone till the new religion was able to assert its principle with success. An instructive parallel is the exhortation to submission to constituted authority in Rom 13 . In Paul’s time slaves probably made up the larger part of the population of the empire. τοῖς κατὰ σάρκα κυρίοις : opposed to their spiritual Lord. ὁφθαλμοδουλείαις : acts of eye-service (singular in Eph 6:6 ), i.e. , service which is most zealous when the eye of the master or overseer is upon them. The word was perhaps coined by Paul. ὡς ἀνθρωπάρεσκοι . It is the Christian’s first duty to please the Lord, and this he can do only by conscientious performance of his tasks quite apart from the recognition he receives from men. If the principle of his conduct is the pleasing of men, he will neglect his duty where this motive cannot operate. ἁπλότητι καρδίας : “singleness of heart,” opposed to the double-dealing of eye-service. τὸν Κύριον : in significant contrast to the masters according to the flesh.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Of servants that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Eph 6:5-6.) This is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, whom we fear.

singleness--"simplicity of heart."

fearing God--The oldest manuscripts read, "the Lord."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Servants, obey] See on Eph 6:5-8.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22 Servants, be obedient. Anything that is stated here respecting servants requires no exposition, as it has been already expounded in commenting on Ephesians 6:1, with the exception of these two expressions, — For we serve the Lord Christ; and, He that will act unjustly will receive the reward of his iniquity.

By the former statement he means, that service is done to men in such a way that Christ at the same time holds supremacy of dominion, and is the supreme master. Here, truly, is choice consolation for all that are under subjection, inasmuch as they are informed that, while they willingly serve their masters, their services are acceptable to Christ, as though they had been rendered to him. From this, also, Paul gathers, that they will receive from him a reward, but it is the reward of inheritance, by which he means that the very thing that is bestowed in reward of works is freely given to us by God, for inheritance comes from adoption.

In the second clause he again comforts servants, by saying that, if they are oppressed by the unjust cruelty of their masters, God himself will take vengeance, and will not, on the ground that they are servants, overlook the injuries inflicted upon them, inasmuch as there is no respect of persons with him. For this consideration might diminish their courage, if they imagined that God had no regard for them, or no great regard, and that their miseries gave him no concern. Besides, it often happens that servants themselves endeavor to avenge injurious and cruel treatment. He obviates, accordingly, this evil, by admonishing them to wait patiently the judgment of God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22-25) Compare throughout Eph_6:5-9. The only peculiarity of this passage is the strong emphasis laid on “the reward of the inheritance.” “The reward” is in the original, a perfect recompense or requital. The “inheritance” is exactly that which no slave could receive; only a son could be an heir (Gal_4:7). Hence the slave on earth is recognised as a son in heaven. He “serves the Lord,” but his service is the perfect freedom of sonship.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. Servants] Bondservants, slaves. Cp. Eph_6:5-8; and see 1Co_7:21-22; 1Ti_6:1-2; Tit_2:9-10; Philemon; 1Pe_2:18-25; and cp. Luk_17:7-10.—On the relation of the Gospel to slavery, see below, Introd. to the Ep. to Philemon, ch. 4.

in all things] See above, on Col_3:20.

according to the flesh] With the implied thought that the master was not master of his bondman’s spirit, and that master and bondman alike were bondmen, spiritually, of Christ. So Eph_6:5, where this clause is somewhat enlarged. The “neither bond nor free” of v. Col_3:11 above leaves thus undisturbed the actual duties of social status.

eyeservice] Eph_6:6. The word occurs there and here only, and was perhaps coined by St Paul. It means the “service” which works only when inspected, and does not come from the unseen source of love and goodwill.

menpleasers] Seeking merely the personal comfort of approval or indulgence, in a purely selfish and therefore insincere “pleasing.” Such obsequiousness might conceal deep contempt or malice all the while. See note on Eph_6:6.

singleness] Lit., simplicity; the desire to do right for its own sake, or rather for the sake of the heavenly (and also the earthly) Master; as against the selfish aim of the “men-pleaser.” See 1Ti_6:2 for a practical comment.—The phrase is verbatim as in Eph_6:5, where see our note. And see the last words of Eph_6:6; “doing the will of God from the soul.”

fearing God] Read, fearing the Lord Christ, the true Master, with the fear of reverent loyalty. The word “fear” is used in Scripture of holy and perfectly happy reverence too often to need quotation.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Servants, obey in all things your masters,.... That is, in all things relating to the body, and bodily service; not to the conscience, and religious worship; in things worldly, and not spiritual; in all things that are within a master's power, and it is lawful for him to command; and in all things that are fitting and proper that a servant should do; and even in such things as may be difficult, troublesome, and disagreeable to the flesh unto them; see Luk 17:7 who those servants are that are to obey, and who their masters, said to be according to the flesh, to whom they are to be subject; see Gill on Eph 6:5.

not with eyeservice, as menpleasers, but in singleness of heart; See Gill on Eph 6:5, Eph 6:6.

fearing God; who sees and knows all things, what servants do when their masters are absent from them, and to whom they are accountable; and a servant that fears God will make conscience of discharging his service faithfully, will not misspend his master's time, nor embezzle his goods, or waste his substance; but from a principle of reverential affection for God, and fear of him, with a concern for his name, and a view to his glory, will with all diligence, uprightness, faithfulness, and sincerity, do his duty, seek his master's good and interest, and cheerfully obey all his lawful commands. The Alexandrian copy reads, "fearing the Lord"; and so the Syriac version, "in the fear of the Lord".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

Ver. 22. Not with eye service] {See Trapp on "Eph 6:5"} {See Trapp on "Eph 6:6"} It is in the original, "Not with eye services," in the plural, μη εν οφθαλμοδουλειαις; to show that do they never so much service, yet if not in sincerity, all is lost.

Fearing God] That hath power to cast body and soul to hell. Fear him more than you do your masters, that have power over the flesh only.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Servants, obey in all things ... - ; see the notes at Eph 6:5-8.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Servants: the apostle knowing how hard the condition of servitude was, both under the Jews and Gentiles, lest any believers in that mean condition should disgust so strict a subjection, especially to unbelieving masters, and cast off the yoke by breaking their covenants, to the disturbance of human society, and the disparagement of the Christian institution, he takes a special care to sweeten the harshness of it to all those indefinitely whose lot it was, by recommending the duties of it to them from the consideration of the acceptableness of them to God, who of his unconstrained grace would vouchsafe to them the noblest reward.

Obey in all things your masters according to the flesh: wherefore Christianity requires that servants of all sorts should readily receive and cheerfully execute all the commands, {see Col 3:20} in things lawful and honest, of those of both sexes, whom God in his wise providence hath given a just authority over them according to the flesh; ( see also Eph 6:5); which expression is not only for distinction from the Father and Master of spirits, Heb 12:9, but for mitigation of their servitude, in that their earthly master’s power reacheth only things corporeal and temporal, not the conscience and things that are eternal, which might be some comfort, that the servitude would not last long, and in the mean time they were God’s free-men, 1Co 7:22, whom they might serve with the spirit in the gospel of his Son, Rom 1:9.

Not with eye-service; yet their masters after the flesh, in those civil things wherein they had power to command, were not lightly to be respected or served to the eye, or only to be observed while their eye was upon them, Eph 6:6.

As men-pleasers; as if regard were to be had to the pleasing of men, and not to the pleasing of God, who searcheth the heart, and by his gospel (which they should adorn) expects they should remember his eye is ever upon them, Tit 2:9; 1Pe 2:18.

But in singleness of heart, fearing God; and expects that, in a holy awe of him, they should do all that is incumbent on them, in the sincerity of their souls, {see Eph 6:5,6} with more regard to God than man.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ye servants (literally, bondmen), be obedient in all things to your lords according to the flesh (Eph_6:5-9; Tit_2:9, Tit_2:10; 1Co_7:21-24; Rom_13:1, Rom_13:5; 1Pe_2:18-25) The duties of servants and masters are prominent here (ver. 22, Col_4:1) in view of the emphasis thrown upon the lordship of Christ; and partly, no doubt, with reference to the case of the runaway slave Onesimus (Col_4:9; Epistle to Philemon) "Servant" is doulov, bondman, as in Col_1:1 and commonly in St. Paul. In 1Pe_2:18 we have the milder oijkethv, domestic. The vast majority of servants of all kinds at this time in the Greek and Roman world were slaves. In most districts the slaves were much more numerous than the free population. And they were undoubtedly numerous in the early Church. The gospel has always been welcome to the poor and oppressed. The attitude of St. Paul and of Christianity towards slavery claims consideration under the Epistle to Philemon; on this point see Lightfoot"s "Introduction." Here and in Eph_6:5 (comp. vers. 7, 8) the apostle calls the master kuriov ("lord") in reference to "the Lord Christ" (vers. 22 b, 24); elsewhere in the New Testament, as in common Greek, the opposite of doulov is despothv (1Ti_6:1, 1Ti_6:2; 2Ti_2:21, etc.) "According to flesh," that is, "in outward, earthly relationship". (comp. Rom_4:1) Christ is the Lord in the absolute and abiding sense of the word (similarly, "in the flesh" and "in the Lord," Phm_1:16). Not with acts of eye service (literally, not in eye services), as man pleasers, but in singleness of heart, fearing the Lord (Eph_6:6 Eph_5:21; 1Th_2:4; Gal_1:10; Mat_6:22; Luk_11:34; Jam_1:5-8; Psa_123:2; Isa_8:13; Rev_2:23) "Eye service" is plural here, according to Revised Text; singular in Eph_6:6. Here the word ojfqalmodoulei) first oocurs in Greek, like ejqeloqrhskeia. (Col_2:23) It strikes at the besetting sin of servants of all kinds. Anqrwpareskov ("man pleaser") occurs in the LXX, (Psa_52:6; 1Th_2:6; Gal_1:10) The servant whose aim it is to please his earthly master in what will catch his eye, plays a double part, acting in one way when observed, in another when left to himself; with this duplicity is contrasted "singleness of heart". (comp. (Rom_12:8; thv 2Co_11:3; ajplo in 2Co_8:2 2Co_9:11, 13 has a different application) "Fearing the Lord" more thanthe eye of his earthly lord, the Christian servant will always act in "singleness of heart;" for "the eyes of the Lord are in every place." In the same manner the apostle ("bondman of Christ Jesus," (Col_1:1) speaks of his own relations to men and to the Lord Christ respectively. (1Co_4:3-5; 2Co_5:11; Gal_1:10; 1Th_2:4-6, etc. comp. Joh_5:37-44) The reading "God" of Received Text is a copyist"s emendation, a sample of a large class of corruptions of the text, where a word more familiar in any given connection is, more or less unconsciously, substituted for the original word.

Vers. 22-25.

The duties of servants.

The apostle enters into fuller detail in his injunctions to servants, because his intercourse with Onesimus, a Colossian slave now returning to his master Philemon in a new character, had turned his thoughts to the condition and difficulties of the whole class of dependants. His injunctions to them imply that they had a right to be instructed out of the Word, and that if men have less consideration for their interests, the Lord redoubles his concern for them. There was a danger that slaves in the Roman empire might repudiate their relation to their masters, and accordingly the apostle enjoins the duty of obedience to masters, while he announces principles destined ultimately to destroy the unnatural relation.

I THE FAULTS OF SERVANTS. He specifies five of them.

1. Eye service. There was a temptation to this fault where the master"s authority was regarded as unjust and cruel.

2. Hypocritical service, arising out of a divided interest and the absence of singleness of heart.

3. Half service. Servants might not please their masters "in all things," but in such things as pleased themselves.

4. Godlessness. They chose to please men rather than the Divine Master.

5. A base and discouraged spirit, which was to be banished by prospects of heavenly reward.

II THE DUTIES OF SERVANTS. These are all summed up in the one word "obedience." But this obedience must be becomingly rendered in several important respects.

1. "Not with eye service, as men pleasers; but in singleness of heart, fearing God.

(1) Eye service is designed to please man. Work will be done only so long as the master"s eye is on the servant. There is no thought of pleasing aught but man.

(2) There must be singleness of heart, that is, simplicity and sincerity of spirit, that will lead to an undivided devotion to work, arising from "the fear of God," because they realize that the eye of the Divine Master is ever upon them. Dissimulation, duplicity, pretence, deceit, must be far from Christian servants.

1. It must be hearty service. "And whatsoever ye do, do it heartily, as to the Lord, and not to men." Servants, in obeying their masters, serve the Lord. They do the will of God from the heart, not grudgingly or murmuringly, but with a truly hearty obedience.

2. It must be obedience in all things; that is, in all things lawful. Bat servants must consider the master"s commands as well as his interests, and seek to obey them in everything, however irksome or humiliating.

III THE ENCOURAGEMENTS OF SERVANTS. "Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

1. It is an encouragement for them to know that masters are only according to the flesh. This limits human slavery. The master cannot touch the soul, which is the temple of the Holy Ghost, (1Co_3:16) for the slave is "Christ"s freeman". (1Co_7:22)

2. There is a reward for true obedience as well as a compensation for wrongs endured.

(1) Servants ought to know of their blessed prospects.

(2) Their works will be surely rewarded, reckoned, no doubt, of grace, not of debt. They shall receive "the reward of the inheritance," the heavenly glory, by the Father"s bequest. God will be their Paymaster if they are wronged or defrauded by man. Therefore they have strong encouragement to give just obedience to man.

3. There is a retribution on unjust or tyrannical masters for the wrongs they have done to their servants. "But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons." Some think this refers to dishonest servants, or to both servants and masters who may have failed in their duty to each other. It is more natural to regard it as referring to the case of masters, for the passage is designed to encourage servants suffering injustice with the prospect of a day of judgment for those who wronged them. God is "no respecter of persons." Man may make a difference. God finds the claim of the slave as valid as the claim of the master. T. C.

Vers. 22-25.

Religious regulations for master and servant.

The length of the paragraph on this topic is probably partly the result of Paul"s having then and there so much to do with Onesimus, the runaway slave whom he was sending back to his master. "Bought and adopted and in Christ a brother; claimed and completed, and in Christ a man." But besides this personal reason, Paul must have felt that there was, in the state of the Colossian society of the time, an urgent need for this lengthy and detailed description of duty. And is there not now? Are not masters and servants in England failing in their reciprocal duties very largely because they are expecting, as Dr. Chalmers said, "universal selfishness to do the work of universal love"? Therefore we may well notice

I THE CHARACTERISTICS OF A TRUE SERVANT"S SERVICE. It is marked by:

1. Obedience. Engaged for given duties, do them. Refusal to do them, neglect in doing them, is immoral, irreligious. You cannot be a good Christian and a bad servant.

2. Thoroughness. Not "eye service." This happy expression is probably the apostle"s coinage. It describes obedience that is superficial, inconstant, hollow.

3. Simplicity of motive. "Singleness of heart." Not having two purposes nor secondary aims.

4. Earnestness. "Do it heartily." Whatsoever ye do, work at it. The lazy and lethargic are repulsive, the enthusiastic are noble.

II THE CHARACTERISTICS OF A TRUE MASTER"S MASTERSHIP. The duties of a master are as clearly enforced as those of the servant. "The same light attempers various colours; so the same principle regulates various duties." There is claimed from the master:

1. Justice. That is, what the law demands, what is legally right and square. There is, however, much more.

2. Equity. "What is equal." Equity is more than law, more than legal claim. It is a liberal interpretation of justice in common matters; a response to the intuition of what is right, even though no law defined it or enforced it. It was this teaching about equity that was really the insertion of the leaven that has destroyed slavery in Christendom. What is the touchstone of this equity? Surely this golden rule, "Whatsoever ye would that men should do to you, do ye even the same to them likewise.

III THE MOTIVES BOTH OF TRUE SERVICE AND OF TRUE MASTERSHIP. The motives put before both masters and servants are two.

1. They both sustain a common relationship to Christ.

(1) All are his servants. Servants, "Ye serve the Lord Christ;" masters, "Ye also have a Master in heaven.

(2) All work is done in his sight. Therefore do it "fearing God.

(3) All may be done for his glory. "There is no respect of persons.

2. Christ will rightly deal out retribution and reward. With Christ is "the reward of the inheritance." From Christ men shall receive for "the wrong which they have done.

Our conclusion is:

1. Cherish a Christian ambition to serve well.

2. Cherish a Christian ambition to rule well. U. R.T.

Ver. 22-ch. Isa_42:2-4, Isa_42:6, Isa_42:7) The precept, Mat_7:12 laid the axe to the root of slavery, as it also under minded the ramparts of every other ancient wrong. Christianity must crush slavery, or it will be corrupted and vitiated by it. Meanwhile it bettered the position of converted slaves. It made them masters of their own consciences. It taught them so to prize their spiritual privileges as not to be over anxious about their earthly lot. (1Co_7:21-24) The same principles are applicable to the present conditions of Christian servants and their masters.

I THE DUTY AND DIGNITY OF CHRISTIAN SERVANTS. It is significant that some of the most impressive statements of Christian doctrine and duty are found in sections of the Epistles addressed to servants. (vers. 22-25; Tit_2:9-14; 1Pe_2:18-25) In this passage we see:

1. The servant"s duty. (Ver. 22.) We are reminded here, as in the previous exhortations, of the qualification implied in the term, "according to the flesh;" e.g. Obadiah. (1Ki_18:3, 1Ki_18:4) Masters cannot command the consciences even of young apprentices. (cf. Mat_22:21; Rom_14:12) God only can adjust the shares of responsibility for a double sin. (Job_12:16) Servants are especially warned against a common form of unconscientiousness service;" e.g. wasting a master"s time, or hiding up slovenly work done in his absence. The fidelity of Joseph (Gen_39:3, Gen_39:6, Gen_39:22, Gen_39:23) may be taken as a pattern, and Nehemiah"s (Neh_5:15) as a motto.

1. The servant"s privilege. (Ver. 23.) Being bound to do everything in the fear of God, he may do everything in the love of God. The great regulating principle of the Christian life may be a motive and an undercurrent of thought in every detail of duty (as the love of wife and children is to a father busied in commerce). As Jesus was "about his Father"s business" when at the carpenter"s bench, and as Paul was "serving the Lord Christ" when plying the needle or shuttle, so may Christ be served in the kitchen. (Illustrate from George Herbert"s "The Elixir.") Such service being "from the soul" will be such as can be presented to the eye of the Divine Master, who is always watching us, with that "singleness of heart" which is the strength and stay of every true disciple"s character. (2Co_1:12)

2. The servant"s recompense. (Vers. 24, 25.) The twenty-fifth verse reminds even down-trodden slaves that the wrongs they endure will be no excuse for the wrongs they do. The law of Lev_19:15 is the rule of the Divine Judge. But the encouragement precedes the warning. The reward will be proportionate (Eph_6:8; cf. 1Co_3:8) It will consist of an inheritance (Mat_25:34; 1Pe_1:4) the chief glory of which will be its sinless service of a Master who, by giving us the honour of thus serving him, (Rev_22:3, Rev_22:4) will be serving us. (Luk_12:37)

II THE RESPONSIBILITY OF CHRISTIAN MASTERS. (Col_4:1) Two things are demanded even for a slave.

1. Justice. This could easily be refused; and human tribunals, if they could be appealed to, might entangle the weak, but be powerless to restrain the strong. Plato ("De Leg.," c. 6) tells us that the noblest specimen of justice is when a man abstains from injuring those he may easily wrong. Christianity demands even more than this. Hence such cautions as some of the rules of feudalism suggest: "Between the servant and the lord there is no judge save God;" "The lord who exacts what is unjust from his servant exacts it at the peril of his soul.

2. "That which is equal. . (cf. Eph_6:9) This extends to slaves the protection of our Lord"s "golden rule," and places masters under this royal law. This points towards emancipation, and in most cases enforces it on the enlightened conscience. In our present circumstances the rendering of that which is equal will restrain masters from giving the lowest market price for labour such as bare justice might demand when that price involves grinding poverty; and leaving old servants to "the law of demand and supply." But servants must live under the same law, not forgetting the responsibilities and risks of capital, or nurturing an unreasonable selfishness. Some noble illustrations of how Christianity leavens commerce in this aspect have been seen in England during the "cotton famine" of 1862, and in more recent years, when, for the sake of the workpeople, mills have been kept running and collieries working at a very serious loss. Observe the motive: "Ye have a Master in heaven," "higher than the highest," before whom earthly distinctions are but trifles; who delights to observe every generous act who at any time may call master or servant to give an account of his stewardship; from whom we shall need to receive, not rigid justice, but unmerited mercy, through his own generous gift of grace in Christ Jesus. E.S.P. (Mat_5:7 Mat_7:2)

Ver. 22- Eph_6:5-9) W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Eyeservice - Being more diligent under their eye than at other times. Singleness of heart - A simple intention of doing right, without looking any further. Fearing God - That is, acting from this principle.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, 1. The general duty incumbent upon all servants, and that is obedience to such as are their masters according to the flesh, to execute all their lawful commands; such as are God’s freemen, may be servants to men, though not the servants of men.

Observe, 2. The qualifications and properties of this obedience which is due and payable from servants to masters, it must be in singleness of heart, in great simplicity and sincerity of spirit, and with an eye to their great Master in heaven; with an eye to the command of their great Master, with an eye to the presence of their great Master, to the assistance and acceptance of their great Master, and to the honour and glory of him also; and it must be done heartily, and with good will, as to the Lord, and not to men.

Learn hence, That the meanest and basest services in the place and station in which God sets us, being done with right qualifications, and from sincere motives, and for sincere ends, is service done to Christ, and as such, shall be accepted and rewarded by him.

Observe, 3. The mighty reward which the Spirit of God propounds as an encouragement ot poor servants in their obedience to their masters. Of the Lord ye shall receive the reward of their inheritance. No service so mean but shall be rewarded, if conscientiously performed; no distinction in heaven between servants and sons, all shall receive the inheritance there, who have done faithful service here; and as the meanest service done with right qualifications, is service done to Christ, so shall it be accepted of him, and rewarded by him; Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

22–25. Servants, obey. See notes on Eph. 6:5, 6.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

obey your masters according to the flesh

"obey your human masters"

things, not with eyeservice as people pleasers

"things. Do not obey only when your master is watching, as though you need only to please people"

with a sincere heart

"Heart" here is a metonym for a person's thoughts or intentions. AT: "with all honest intentions" or "with sincerity" (See: Metonymy)

as to the Lord

"as you would work for the Lord"

the reward of the inheritance

"the inheritance as your reward"

inheritance

Receiving what God has promised believers is spoken of as if it were inheriting property and wealth from a family member. (See: Metaphor)

anyone who does unrighteousness will receive the penalty

The phrase "receive the penalty" means to be punished. AT: "anyone who does unrighteousness will be punished" or "God will punish anyone who does what is unrighteous"

who does unrighteousness

who actively does wrong of any kind

there is no favoritism

The abstract noun "favoritism" can be expressed with the verb "favor." To favor some people is to judge them by different standards so the result is better for them than for others who do the same actions. AT: "God does not favor anyone" or "God judges everyone by the same standard" (See: Abstract Nouns)

translationWords

servant

lord

fear

inherit

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22–4:1. Slaves and Masters

Δοῦλοι must have formed a large proportion of the believers in St Paul’s days, and their behaviour to their masters (whether Christians or not) must have been an important matter, if Christianity was to show itself capable of winning all classes.

St Paul of course had special reasons for enlarging on this subject in his Epistle to the Colossians. He did not wish to be thought to condone Onesimus’ fault of running away, much less that of stealing (as it appears), and yet he desired to show the possible nobility of even the slave life. Hence the net result of these verses is to maintain the status quo of slaves (in contrast to any revolutionary scheme based on such a passage as Col 3:11, ὅπου οὐκ ἔνι … δοῦλος, ἐλεύθερος) and indeed to improve the character of the service rendered by putting each slave (still quâ slave) into direct relation to a higher Master. Cf. 1Pe 2:18-25.

The connexion of the verses is as follows:

(22) He bids them obey thoroughly, because they fear the one Master, (Col 3:23) working with free impulse as to Him, (Col 3:24) knowing that He (at any rate) will pay fully (in their case the Inheritance). Therefore (St Paul sums up) serve the true Master, Christ. (Col 3:25) For a slave who does wrong shall be punished impartially. (Col 4:1) The reciprocal duties of masters, justice and equity, for they too are under Christ.

22. φοβούμενοι τὸν κύριον. An apparently unique phrase. Text. Rec. has the common expression φοβ. τὸν θεόν with אcDcK.

22. οἱ δοῦλοι, ὑπακούετε, Col 3:20, note.

τοῖς κατὰ σάρκα κυρίοις. For κατὰ σάρκα, describing earthly relationships, see Rom 9:3. The phrase both insists on the reality of visible facts (cf. Romans 13, Romans 1), and hints at there being something else, a Master not κατὰ σάρκα.

Chrys. explains it only in part, when he says that these masters are over their bodies only, and that only for a time, τὸ κρεῖττόν σου ἡ ψυχὴ ἠλευθέρωται, φησί· πρόσκαιρος ἡ δουλεία.

μὴ ἐν ὀφθαλμοδουλίαις. || Eph 6:6†, και ὀφθαλμοδουλίαν. The plural suggests various acts of eye-service; cf. Jas 2:1; Jas 4:16. This is the earliest known example of the word.

ὡς ἀνθρωπάρεσκοι, cf. note on Col 1:10, ἀρεσκίαν.

|| Eph 6:6†. Earlier than this only Psalms 52(53):6, ὅτι ὁ θεὸς διεσκόρ πισεν ὀστᾶ ἀνθρωπαρέσκων, where the LXX. appears to have read חָנֵף, “hypocrite,” instead of the Massoretic חֹנָךְ, and Pss. Son 4:8; Son 4:10, ἀνακαλύψαι ὁ θεὸς τὰ ἕργα ἀνθρώπων ἀνθρωπαρέσκων … ἐν τῷ ἐξαίρεσθαι … ἀνθρωπάρεσκον λαλοῦντα νόμον μετὰ δόλου, which brings out the flattery implied in the word. Mere obsequiousness may conceal contempt or malice (see Moule). Compare Gal 1:10.

ἀλλʼ ἐν ἁπλότητι καρδίαν. || Eph 6:5.

ἁπλοῦς is strictly “without folds,” “single” as contrasted with “plicate,” thus exactly opposed to πολύπλοκος; Job 5:13, βουλὴν δὲ πολυπλόκων ἐξέστησεν. By an easy transition it = in Plato, Rep. VIII. 4. 547 E, “non-compound.” Thus the substantive brings out the singleness of aim (cf. Mat 6:22), the simplicity of will and purpose in the heart, in contrast to double motives. So 1Ch 29:17, ἐν ἁπλότητι καρδίας προεθυμήθην πάντα ταῦτα: Wis 1:1, ἐν ἁπλότητι καρδίας ζητήσατε αὐτόν. Compare an inscription “found near Sunium, not earlier than the imperial period,” which after warning persons against sacrificing in the temple without fulfilling certain purifications, adds καὶ εὐείλατος γένοι [τ]ο ὁ θεὸς τοῖς θεραπεύουσιν ἁπλῇ τῇ ψυχῇ (Deissmann, Bible Studies, p. 258).

φοβούμενοι τὸν κύριον. See notes on Textual Criticism.

Serving your many earthly masters thoroughly because you fear the One. Only here has φοβεῖσθαι, when used of religious “fear,” Christ (Col 3:24) for its object. Compare Eph 5:21.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] See on Eph 6:5 ff. The ὀφθαλμοδουλεῖαι here are the concrete acts of the -εία of Eph 6:6, the abstract spirit.

τὸν κύριον, Him who is absolutely, and not merely κατὰ σάρκα, your master. τοῦτό ἑστι φοβεῖσθαι τὸν θεόν, ὅταν, μηδενὸς ὁρῶντος, μηδὲν πράττωμεν πονηρόν. ἂν δὲ πράττωμεν, οὐχὶ τὸν θεόν, ἀλλὰ τοὺς ἀνθρώπους φοβούμεθα, Chrys.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22. οἱ δοῦλοι,κ.τ.λ Comp. Eph 6:5 ff. Here it is observable that the duties of masters and slaves occupy nearly twice as much space as those of husbands and wives, parents and children, together. The circumstance is perhaps explained by the incident of Onesimus, a Colossian, who was now returning to his master, Philemon, in company with the bearer of the Epistle.

φοβούμενοι τὸν Κύριον, i.e. the one Lord and Master, contrasted with τοῖς κατὰ σάρκα Κυρίοις. Observe that these words are not preceded by ὡς, whereas ἀνθρωπάρεσκοι is. It is taken for granted that they fear the Lord.

ἐν ὁφθαλμοδουλείαις, the plural is read with אCKL most MSS., Clem. Theodoret, Oecum., Syr-Harcl.

A B D G, al., Boh. have the singular. Chrysostom varies.

Κύριον is the reading of א*ABCD*GL al., fg Amiat., Fuld.., Syr. (both), Arm., Clem., Chrys., al.

θεόν is read in אcDcK most MSS., d Goth., Boh., Theodoret. This reading spoils the contrast.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Masters [κυριοις] . See on Lord, 2Pe 2:1, and Mt 21:3. Kuriov Lord and despothv master came to be used interchangeably in the New Testament, though originally the latter involved such authority as is implied in our use of despot, or in the relation of a master to a slave. The Greeks applied despothv only to the gods.

With eye - service [εν οφθαλμοδουλειαις] . Only here and Eph 6:6. The word seems to have been coined by Paul.

Men pleasers [ανθρωπαρεσκοι] . Only here and Eph 6:6.

Compare Plato : "And this art he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God, and always to act acceptably to Him as far as in him lies. For there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow - servants (at least this should not be his first object), but his good and noble masters" " Phaedrus, " 273).

Singleness [απλοτητι] . See on Rom 12:8. Without duplicity or doubleness.

Fearing the Lord [τον κυριον] . The one Master contrasted with the masters [κυριοις] according to the flesh. The parallel in Eph 6:5, has as unto Christ.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.