Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadLange Commentary - Colossians 3:22 - 4:1
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
(Col_3:22 to Col_4:1.)
Col_4:1 Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.
Obey in all things your masters according to the flesh.—See Eph_6:5. “In all things” ( êáôὰ ðÜíôá ), 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,” êýñéïí , êáô ̓ ἐîï÷Þí , êáôὰ ðíåῦìá ; 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.— Ἑêøõ÷ῆò 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 ( ïýê ) 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 ( ἀíèñþðïéò 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 ïὐê 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 ( ἀðü ) the Lord” denotes that the Lord is the Possessor, Source and Origin, while ðáñÜ (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” ( ἀíôáðüäïóéí only here; Rom_11:9 : ἀíôáðüäïìá ) with the article denotes a recompense in prospect, while the preposition ( ἀíôé ) 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” ( êëçñïíïìßáò ) 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 ãÜñ 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 ἀäéêåῖí 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 ἀäéêåῖí 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” ( ï ͂ ἠäßêçóå ) 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, ïἱ êýñéïé .—See Eph_6:9.—Give unto your servants that which is just and equal.— Ôὸ äßêáéïí 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,” ôὴí ἰóüôçôá 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 äßêáéïí . 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 ðáñÝ÷åóèå : 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.
Compare Eph_4:5-9.
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 ( ἐê øõ÷ῆò ). 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:
Col_3:22.—[Modern English commentators render äïῦëïé , “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.]
Col_3:22.—The reading, ὀöèáëìïäïõëåßáéò , is well attested by à . 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.]
Col_3:22.— à . A. B. C. and others have êýñéïí ; èåüí is weakly supported.
Col_3:23.— à . A. B. C. and others read ὅ åἄí ; the other reading, êáὶ ðᾶí ὅ , ôé åἄí , is not sufficiently supported. [ Ἐêøõ÷ῆò , “from the heart,” Rhem.—R.]
Col_3:24.—[Rec. inserts ãÜñ on insufficient authority. The verb äïõëåýåôå is imperative; Meyer, Eadie, Alford, Ellicott, Vulgate, etc.—R.]
Col_3:25.— à . A. B. C. and others read ὁãÜñ . Others read äÝ [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.]
Col_3:25.— à . A. C. and others [Alford; Wordsworth; read êïìéåῖôáé ; B. and others [Tischendorf, Lachmann, Meyer, Ellicott], êïìßóåôáé .
Col_4:1.— Ïὐñáíῷ is established by à . A. B. C. and others, instead of ïὐñáíïῖò . [Lachmann, Tischendorf, Meyer, Alford, Ellicott, Wordsworth, adopt the singular; the plural apparently taken from Eph_6:9.—R.]