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."
2. 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.
3. 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 (1 Corinthians 3:16), for the slave is "Christ's freeman" (1 Corinthians 7:22).
2. There is a reward for true obedience as well as a compensation for wrongs endured.
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.
HOMILIES BY R. M. EDGAR
The heavenly life.
Paul has been warning his Colossian converts against the superstitious interest in ceremonies which the false teachers tried to foster; and now he passes to the higher things and thoughts which should occupy the soul. He speaks of their resurrection with Christ if they are real converts, and of the consequent duty of living a heavenly life, which consists in setting one's heart upon heavenly things in contrast to the things which are upon the earth. He further shows that this heavenly life is to end in a glorious manifestation at the second advent of Christ. The line of thought here is consequently of the highest character.
I. THE DEATH TO EARTHLY THINGS. (Colossians 3:3.) The apostle here affirms that the Colossian Christians "died" (Revised Version). Now, this represents a distinct element in Christian experience; it means that the soul passes through a death to earthly things—to sin and the allurements of the flesh, just as our Lord died upon the tree. The Crucifixion must have its counterpart within us. We die to the attractions of the world. "The dead," says Augustus Hare, in a sermon on this passage, "know not nor care for anything in this world. Their love and hatred and envy are clean wiped out. A dead man is as cold and motionless as a stone, to all that the living make the greatest stir about. How perfectly, then, how entirely, ought we to be free from sin, in order to be dead to it! It is not enough to keep from outward acts of sin, if the heart cherishes any secret liking for it. This is not dying to it. Before we can attain to that perfect sinlessness, our hearts must be as completely closed against the tempter as if we were nailed down in our coffins; our ears must be deaf to his voice; our eyes must be blind to his charms. We must not only give up every evil practice; we must also stifle every evil desire. Nothing less can deserve the name of being dead to sin. This, then, is the perfection of innocency which we are to strive after." Now, every true Christian has experienced in larger or smaller measure this deadening to things earthly which has its perfect ideal in absolute death. The world has not the attractions for our deadened hearts that it once had.
II. THE RESURRECTION TO NEWNESS OF LIFE. (Colossians 3:1.) Simultaneously with the death to things earthly comes the resurrection to newness of life. We are regarded as rising along with Christ out of our grave in trespasses and in sins (Ephesians 2:2-5) and entering into a new lifo unto God. Our Lord's life after his resurrection is thus the type of our new life. As our Lord entered by resurrection into an immortal life such as he had not before he suffered, according to his words, "I am he that liveth, and was dead; and, behold, I am alive for evermore;" so believers enter by resurrection into a new life essentially different from the old. We have passed by faith "from death unto life." "A resurrection," says Liddon, "is a transfer from one state to another. It is a passage from the darkness of the tomb to the sunshine of the upper air. It is an exchange of the coldness, stillness, corruption of death, for the warmth and movement and undecayed energies of life." We have in resurrection attained to "life eternal."
III. THE ASCENSION INTO HEAVENLY RELATIONS. (Colossians 3:1, Colossians 3:2.) Not only does Paul regard believers as "raised together with Christ," but also as bound to ascend in spirit into heavenly relations. "The things which are above, where Christ is, seated on the right hand of God," are to concern us. Our mind is to be set upon these things instead of upon the things that are upon the earth, Having so risen with Christ, we are bound to show the reality of our resurrection by leading a new life and seeking the things that are above. "As Christ did not break loose from the grave," says Hare, "to tarry on earth, but, having risen from the dead, ascended into heaven, so, instead of lingering among the things of earth, we too should ascend into heaven in heart and mind, and dwell there with him continually." Now, suppose we ascended into heaven and sat down with Christ upon his throne (Ephesians 2:6), what should we realize about our relations to heavenly things?
1. We should realize that Christ is our Life. The heavenly world depends consciously upon Jesus for its glorious existence. He is the Life of each and of all. As the source of life, he is there beyond the reach of change, an exhaustless Fountain.
2. We should realize that Christ is the Object of supreme affection. The celestial world not only traces all its life to Jesus, but centres all its love in him. To love him with all the soul, heart, mind, and strength is deemed, not the duty merely, but the constant privilege of all. He is the Beloved One who is loved beyond all conception.
3. We should realize that Christ's kingdom and reign are the supreme concern of the whole heavenly world. Angels and redeemed ones alike bend in rapturous interest over the progress of Christ's kingdom and inquire doubtless in what ways they can promote it. The heavenly life is thus a life of hope for the triumph of that sacred cause which centres in the Son of God.
4. We should realize that Christ's second advent in glory is to be the date of our glorification with him. The heavenly world not only awaits Christ's triumph, but also his manifestation as the glorified Saviour. And in that manifestation of the Son the other sons of God are to share. So that the second advent of Christ into this world is a distinct matter of hope to the celestial inhabitants. Now, in all these ways we can in this life realize heavenly relations. We can regard Christ as our Life, hidden, doubtless, from the eye of sense, but palpable to faith, and rejoice in him as our Divine and exhaustless Source of life. We can set our heart's supreme affections on him, loving him and all he loves for his own dear sake. We can make his kingdom and reign our supreme concern, every other thought being subsidiary and tributary to this. We can, lastly, hope for and love his appearing as the time for the manifestation of the sons of God. Thus shall we live the heavenly life on earth. Thus shall we show that we are more citizens of the other world than of this, and that we are contemplating the time of our emigration with satisfaction. We have acquainted ourselves with the nature of the country we are going to; we have studied the guide book and consulted the faithful and true Witness about heavenly things; the soil and climate of the better land are not altogether unknown. Its holy and fragrant air, its religious and happy spirit, its bountiful conditions, we have tried to realize, and when we are transferred to it we feel persuaded we shall be at home.—R.M.E.