The new life in Christ the death warrant to old sins.
The apostle still employs the most powerful motives possible in his exhortations to personal holiness. His figures and illustrations vary ("Ye died; ye were raised with Christ; therefore put your sins to death." "Ye put off your old nature and put on a new nature; therefore put away your old sins").
I. OLD SINS TO BE PUT AWAY. From the sins of the flesh Paul passes on to sins of the spirit and the tongue. There are two groups.
1. "Anger, wrath, malice." Discriminate between these. οργή may be a right state of mind (Mark 3:5; Ephesians 4:26), but is easily depraved into a criminal anger, or into θυμός (wrath, passion), or κακία (malice which wishes or seeks to do injury). In fact, all our evil principles may be said to be good principles fallen and debased. Selfishness is fallen self love; envy is depraved emulation; revenge is fallen resentment; sinful anger is righteous indignation degraded and debased. The lawfulness of anger must be determined by its direction, its degree, and its motive. In the daily struggle against various forms of sinful anger, we may give the following hints.
(l) When passion rises in the soul, let it not overflow through the lips. Suppress the mutiny within the citadel (Psalms 17:3; Psalms 39:1; James 1:19).
2. "Railing," "shameful speaking," lying. Among the commonest forms of these fruits of an evil heart (Matthew 12:34) we note: "Backbiting," reckless detraction, i.e. seeking to draw a person down from the reputation he enjoys. (It is not necessary or lawful to speak all we know against a person, though many act as though they were at perfect liberty to utter it, if only it is true.) Attributing wrong motives—a very common form of "shameful speaking," a gross breach of "charity" (1 Corinthians 13:7), and an arrogant claim to a "discerning of spirits." Exaggerations; false advertisements; conventional falsehoods in business (Matthew 5:37; 2 Corinthians 1:12, 2 Corinthians 1:17, 2 Corinthians 1:18; Ephesians 4:25).
II. THE DEATH WARRANT OF THESE OLD SINS. Covet not, rail not, lie not, etc., "seeing ye have put off," etc. Two truths are taught.
1. We profess to be enjoying a new life. So complete is the change it is described as a change of nature ("old man … new man"), a new creation (2 Corinthians 5:17; Galatians 6:15), a new birth, a new resurrection. Of this new life we learn:
2. In this life Christ claims supremacy. (Ephesians 4:11.) Dr. Lightfoot suggests that the distinctions here said to be abolished were selected with special reference to the circumstances of the Colossian Church: to the Judaizing of some, to the Gnostic pride of others who despised the unlettered; and that his relation at the time he wrote to the slave Onesimus led him to add "bondman, freeman." The unity of the race and the brotherhood of men are distinctly Christian doctrines. "The head of every man is Christ" (1 Corinthians 11:3). Our union and subordination to him constitute our equality with one another in the world of grace (Matthew 23:1-39. 8-10). For all earthly distinctions sink into insignificance compared with his supremacy and his presence in us all.
(a) abase the Christian tempted to be proud of birth, purse, or brain;
(b) give dignity to the lowliest disciple in whom the Son of God dwells;
(c) pledge us to ceaseless strife against every form of sin.—E.S.P.
The Christian's wardrobe.
The apostle, having bidden the Colossian converts strip off the filthy rags of their old life, takes them into the Christian's wardrobe and shows them some of the robes of righteousness, the beauties of holiness, the jewels of grace, with which they may decorate themselves. These are the only priestly vestments in which God's "royal priesthood" may appear "glorious in the eyes of the Lord." Nor should we ever dare present ourselves before the Lord unless we are attempting to "put on" all these. (Illustrate from "court dress," or Matthew 22:11-13.) This spiritual investiture is urged on the Colossians by two considerations.
I. THEIR RELATIONS TO GOD. "Elect, holy, beloved."
1. Elect. Our outward religious privileges (1 Corinthians 4:7) and our inward spiritual state (1 Corinthians 15:10) are the result of a Divine choice. Christian experience, no less than God's Word, attributes the beginning of the new life within us to a work of God, and therefore to a purpose anti choice of God (2 Timothy 1:9). But for what end has he thus chosen us 9 We find answers in such words as "fruit" (John 15:16), "holy" (Ephesians 1:3, Ephesians 1:4), "sanctification'' (2 Thessalonians 2:13), "obedience" (1 Peter 1:2).
2. Holy. Here is the true idea of the only Christian priesthood, viz. consecration, being set apart for service and spiritual sacrifices to God. The self denial of the one High Priest is our pattern and our inspiration (John 17:19; Hebrews 3:1). There are not, in the New Testament, two groups of virtues, one for the clergy, the other for the laity, as (Mr. Ruskin tells us) are represented by some of the mediaeval poets and painters. All Christ's disciples are called as priests, to be equally "saints," "holy" (1 Peter 1:14, 1 Peter 1:15).
3. "Beloved;" enjoying that special love of complacency and delight of which Christ speaks (John 14:21; John 16:27). "The order of the words admirably corresponds to the order of the things: eternal election precedes sanctification in time; the sanctified feel God's love and forthwith imitate it" (Bengel).
II. THE EXCELLENCE OF THESE CHRISTIAN GRACES.
1. "A heart of compassion" towards those who are in a worse condition than ourselves, whether caused by sin or calamity. A compassionate nature brings pain with it, yet it is "twice blessed." Silver is no substitute for sympathy. Money sent by a rich Christian who will not take the trouble to "visit the fatherless and widows" is worth less than the sympathetic words and deeds of a poor compassionate neighbour. Refer to Christ being often "moved with compassion" and putting forth a healing touch. So now Hebrews 4:15; 1 John 3:17, 1 John 3:18.
2. "Kindess" to all, perhaps especially to those who are our equals and need no special compassion (cf. Galatians 6:10; Philippians 4:8; 1 Peter 3:8). A kind heart is a cheerful heart, and provides "a continual feast" (Acts 20:35).
3. "Humility." "There are many," says Augustine, "who would more readily give all they have to feed the poor than become beggars themselves before God." So humility needs to go hand in hand, with compassion and kindness. It is fostered by a true view both of our own sinfulness and the dignity bestowed upon us. We need it in prosperity lest we become insolent to our neighbours (Esther 3:5; Luke 18:11), or even towards God (2 Chronicles 26:16; Hosea 13:6); and in adversity, lest we "faint," etc. (Hebrews 12:5-9).
4. "Meekness;" that quiet, gentle spirit which will calmly endure disappointments or slights. It is a source of power (Ecclesiastes 7:8). It is not constantly vindicating itself and disputing with assailants (Psalms 37:5, Psalms 37:6, Psalms 37:11). When we see the power which meek spirits gain over others stronger and rougher than themselves, we see the words fulfilled, "A little child shall lead them."
5. Long suffering. In regard to Divine afflictions, see on Colossians 1:11. It is more difficult to exercise it towards men than towards God. In relation to our fellow sinners we may learn from God's long suffering towards them. (See the legend of Abraham and the fire worshipper in Stanley's 'Jewish Church,' Colossians 1:21.) And if we are long suffering towards those that sin against God, how much more towards those that offend us! Let us learn of God (Matthew 5:45; Romans 2:4) and of his beloved Son (1 Peter 2:23).
6. Forbearance and forgiveness. "Forbearing one another." This is often the first step towards frank forgiveness. It may avert a quarrel, for which two are needed. "To conquer one's self is the greatest of conquests," says Plato (cf. Proverbs 16:32). This victory over self aids us in the victory over the transgressor (Romans 12:21; e.g. David, 1 Samuel 24:1-22.). "Forgiving each other, if any man have a complaint against any." Our Lord has laid down the law of offences among disciples (Matthew 18:15-17; Luke 17:3, Luke 17:4). A Christian spirit will hail the signs of incipient repentance, and will exact no unreasonable humiliation. And even towards the most impenitent offender we may exercise the most forgiving spirit, like God, "ready to forgive" (Matthew 5:44, Matthew 5:45). Observe the pathetic plea urged: "Even as the Lord forgave you," etc. Our Master Christ still has this power (Matthew 9:6; Acts 5:31). He has used it on our behalf, first when we applied to him with the burden of all the guilty past, and since then day by day (John 13:10). Shall he be so prompt and free, and we be hesitating and reluctant (1 John 2:12)? And this motive is as stringent as it is pathetic. Note the prayer taught (Luke 11:4), the command given, the warning uttered (Matthew 18:35). Imagine an unforgiving man offering the prayer (Matthew 6:12), "As we forgive," etc., and interpret it into plain language. If we do not forgive, do not let us dare to pray (1 Timothy 2:8).—E.S.P.
A threefold cord of grace.
We have here an attractive picture of a loving, peaceful, thankful Christian.
I. LOVE. It is compared to the girdle, put on over the other articles of attire, and helping to bind all in their place. Christian love is no mere natural emotion or self interested affection. It is the fruit of the Spirit, whereby God is sincerely loved for his own sake, and one's neighbour for God's sake. To love even our fellow Christians because they are God's children is not always easy, on account of their inconsistencies. But it is eminently a Christian grace (John 13:35; 1 John 5:1). It is called "the bond of perfectness," because:
1. It is the element of all other graces, the sphere in which they are exercised. It is like the golden light in which some summer evening landscape is bathed, or the green grass on which the multicoloured flowers are blooming. Without love, "knowledge puffeth up," gifts are "sounding brass," faith is idle (Galatians 5:6), zeal may be wildfire, mercy weakness, humility pride, and charity ostentation. With love, each of these maybe the Spirit's fruit. It is thus the bond of perfectness, the distinctive feature of a complete Christian character (Romans 13:8; 1 Corinthians 13:8, 1 Corinthians 13:13; Galatians 5:14).
2. Love is the pledge of all other graces. For if we dwell in love and in God (1 John 4:16) we enjoy increasingly the perfections of God. The outer dress is generally the most valuable part, and a sign that other parts are present and in keeping with it. So the precious girdle of love, visible to all, is a sign that other graces are present and kept in their place by this "bond of perfectness." Cultivate it by charitable judgments, by much forbearance, by seeking to win and refine the less attractive, and to walk in the path marked out for us by Christ (John 15:12; Ephesians 5:2).
II. PEACE. This peace is described by a most attractive name, "the peace of Christ" (John 14:27), the tranquillity of a trustful child. The term "rule" may be understood in two senses.
1. Exert its power to protect. (See Philippians 4:7, where God's peace is likened to a garrison; Psalms 112:7; Isaiah 26:3.) Peace gives strength, and strength peace (Psalms 29:11).
2. Sit as umpire. When in doubt in regard to business speculations, worldly amusements, etc., we may ask, "Which course will the peace of Christ ruling in my heart approve?" To such peace we are called, but to enjoy it we must allow this peace to rule. We shall then be kept from falling (Psalms 119:165), have peace in conflict (John 16:33) and in inaction (Psalms 4:8), through life and in death (Psalms 37:37). Peace is the faithful handmaid of love, which attends it even in the stormier days of life (Romans 15:13).
III. THANKFULNESS. If God's love is shed abroad and Christ's peace rules in our hearts, grateful feelings will well up like sparkling streams. And gratitude to God will deepen love and preserve in peace, fostering forbearance, pity, unselfishness, and patience under those trials which a loving Father appoints for our education.—E.S.P.
The power of the Word and the Name of Christ.
"Having exhorted them to be thankful, he also shows them the way" (Chrysostom). But the connection is wider than this. In Colossians 3:16 the apostle shows how a right use of Christ's gospel may promote the graces to which he has been exhorting; and in Colossians 3:17 how the right recognition of the Name of Christ will be a comprehensive rule to aid us in every duty of life.
I. THE POWER OF THE WORD OF CHRIST.
1. "Let the Word of Christ dwell in you richly in all wisdom." If "every word of God is pure," and therefore both powerful and precious, this is pre-eminently so with "the word of the truth of the gospel." To exert its power it must not be a transient visitor (cf. Jeremiah 14:8), but a resident in the soul, and that "richly." We must welcome it impartially—its doctrines (Romans 1:16, Romans 1:17, etc.), precepts (Psalms 119:128), and promises (Romans 4:20, Romans 4:21). We must receive it with joy as a treasure we prize (Psalms 119:72; Jeremiah 15:16), like sweet poetry that lingers in the memory, or a friend enshrined in the heart (Proverbs 4:21, Proverbs 4:22). We may expect it to be a power to ourselves; it will promote in us every kind of wisdom, making us "wise unto salvation," and enlightening the intelligence as well as the heart (Psalms 19:7, Psalms 19:8; Psalms 119:130). One chief motive for seeking this blessed occupancy of the soul is that we may be useful to others.
2. "Teaching and admonishing one another," etc. The picture presented is one of unconstrained, cheerful, social religion, as in Acts 2:42-47; mutual counsel, encouragement, reproof, and interchange of experience (Psalms 141:5; Ma 3:16; 1 Thessalonians 5:14; Hebrews 3:13; Hebrews 10:24, Hebrews 10:25, etc.). For this end "the sacrifice of praise" has an especial value. (Power of poetry and song: e.g. Acts 16:25; James 5:13. Pliny's testimony; the psalmody of the Reformation; recent developments of sacred song, and conversions therefrom.) Let us seek to sing "with grace in our hearts," so that every hymn may be a means of grace to ourselves and to others (Psalms 50:23).
II. THE POWER OF THE NAME OF CHRIST. We may be said to do or suffer anything in the Name of Christ when we do it or endure it in recognition of the authority of the Lord Jesus Christ and in subordination to him. As all thoughtful men have some ruling passion in life—wealth, fame, patriotism, etc.—the Christian's will be the will and honour of his Divine Lord. This is:
1. A comprehensive rule. It applies to words and deeds (1 Corinthians 10:31; 1 Peter 4:10, 1 Peter 4:11). "It is one thing to be reproached, another to be saved, another to be baptized, another to command, another to pray, another to give thanks in the Name of the Lord;" but all may be done by his authority and for his honour.
2. A valuable test; as was "the peace of Christ." (Acts 2:15.) Can I do this "in the Name of Christ," "giving thanks to God"? Illustrate this in relation to business (e.g. a godly grocer thinking about going into the liquor traffic), amusements, politics, etc. We are not at liberty to take any part of our life from under this rule. The doctrine that religion and business are disconnected is a "damnable heresy."
3. A powerful encouragement. It dignifies drudgery, sanctifies commerce, hallows recreation. Having traded in the Name of Christ, we may pray in that Name and be assured of an answer (John 14:14). We may thank God for our subjection to the power of that Name, which ennobles every service and lightens every trial (Ephesians 5:20; 1 Thessalonians 5:18). But the first thing to be done in the Name of Christ is to trust in him for salvation (John 3:18; Acts 4:12). Unless that is done, nothing can be truly done "in the Name of the Lord Jesus" (John 6:29; 1 John 3:23).—E.S.P.
Husbands and wives.
Notice the honour given to marriage by Moses (Genesis 2:23, Genesis 2:24), and still more by Christ (Matthew 5:31, Matthew 5:32; Matthew 19:3-9) and his apostles (Ephesians 5:22-33; 1 Timothy 4:3; 1 Timothy 5:14; Hebrews 13:4, etc.). Christianity a gospel of great joy to the world's suffering women. But blessings rest upon law. The nearer marriage is brought to God the more sacred its duties become. In Colossians 3:18, Colossians 3:19 we have in a condensed form rules more fully set forth elsewhere (1 Corinthians 7:1-40.; Ephesians 5:1-33.; Titus 2:1-15.; 1 Peter 3:1-22.). We see exhortations—
I. TO WIVES. Gathering together some of the precepts scattered through the Epistles, we find a fuller summary of the Christian wife's duties at home in Titus 2:4, Titus 2:5 (make home the happiest place in the world for both husband and children). In 1 Peter 3:1-6 a contrast is drawn between bodily and spiritual attire, between that which may please the eye of frivolous men and women and that which "in the sight of God is of great price;" not the latest Paris fashions, but "the ornament of a meek and quiet spirit". The "manner of life" prescribed in both these passages may be attained by a conscientious observance of the exhortation, "be in subjection." Every family must have one head. Though" love is the fulfilling of the Law," if the words "authority" and "subjection" are never to be heard in the home, it must be through a conscientious regard to mutual duties. This subjection is "fitting." "Doth not even nature itself teach?" The satire poured on an imperious wife, and the sympathy felt for a widow deprived of her stay, supply answers. Scripture teaches the pre-eminence of the husband as illustrated by various relations between the sexes: e.g. the order of creation (1 Timothy 2:13), the derivation of woman (1 Corinthians 11:8), her destiny (Genesis 2:20; 1 Corinthians 11:7, 1 Corinthians 11:9), her share in the first transgression (1 Timothy 2:14) and penalty (Genesis 3:16), and their relative position in the kingdom of grace (1 Corinthians 11:3). Thus submission is "fitting in the Lord." And the same words remind us of the only limit to it (Acts 4:19; Acts 5:29). Two motives are suggested.
1. An ungodly husband may thus be won for Christ (1 Peter 3:1; 1 Corinthians 7:16).
2. An obedient wife is a living type of Christ's obedient Church, and is thus a witness to the reality of Christ's authority in both the family and the Church.
II. TO HUSBANDS. "In exhortations the scales should be equally poised" (Chrysostom) as they are here. For what St. Paul has said to wives already suggests to husbands: If our wives are to be such to us, "what manner of persons," etc.? (2 Peter 3:11). Turning to 1 Peter 3:7, we see some of the husband's duties. "Dwell with them" (making home magnetic) "according to knowledge" (the highest wisdom you can gain for governing and guiding), "giving honour," etc. (the honour of esteem, of attention to the latest day of life, of confidence, etc.). These duties are summed up here in "love" (Romans 13:10). St. Paul does not say, as the complement of 1 Peter 3:18, "Govern them," but "Love them." The loving husband will secure the dutiful wife. Motives are suggested both by reason and revelation.
1. A wife is, by God's appointment, part of our very selves (Ephesians 5:31 and Ephesians 5:28). Marriage is a union of souls. "Bitter against them?"—against those we have taken into the very shrine of our lives? Plutarch tells us, "They who did sacrifice at the rites of Juno took out the gall of the victim and threw it away, signifying by the ceremony that it was not fit that bile and bitterness should enter into the married state." W. Jay quotes Ephesians 5:29 thus: "'No man ever yet hated his own flesh,' but many a monster has done so."
2. A wife is the weaker vessel physically, not spiritually. Further motives, addressed to the godly, are:
3. You are "heirs together of the grace of life." Disunion will hinder prayers (Matthew 18:19) and progress in your pilgrimage.
4. A husband's love is to be a copy of Christ's love (Ephesians 5:25-27), self sacrificing, purifying, winning the allegiance of the whole nature.
Learn:
1. The grave responsibility of entering the marriage relation. Take no one as a wife for whom you cannot cherish the love of esteem; or as a husband whom you cannot reverence as worthy of being a guide and a stay.
2. The duty of Christians to marry "only in the Lord" (Ephesians 5:17; 1 Corinthians 7:39).
3. The preciousness of a spiritual bond which shall survive the dissolution of the marriage tie by death (Luke 20:35, Luke 20:36).—E. S. P.
Children and parents.
The family and the Church, the natural and spiritual home, are the two most sacred associations on earth, having as their Head. "the Father from whom every family in heaven and on earth is named" (Ephesians 3:15). The strength of the nation and the welfare of the world are inseparably bound up with families. Madame de Stael, asked by Bonaparte what was the greatest want of France, replied, "Mothers." The gospel brings to families the blessing of Abraham (Genesis 17:7) and of Jesus Christ (Matthew 19:13-16; Acts 2:39). It has messages to children and to parents.
I. THE MESSAGE OF THE GOSPEL TO CHILDREN. Children have a place in the kingdom of heaven (Mark 10:16), recognized by baptism into the Name of Christ, the Lord of all (Matthew 28:18-20). Hence they are addressed as called to be young disciples. The obedience of childhood to both parents (Proverbs 1:8) prepares for dutiful love in more advanced years (Proverbs 23:22), and teaches lessons of submission to the will of the Divine Father. Three motives are suggested in these messages.
1. "For this is right." (Ephesians 6:1.) There is a fine ring as of genuine metal in this motive—the supremacy of duty irrespective of reward. Obedience is but payment in part of a debt due to parents.
2. "This is well pleasing in the Lord." Remembering the one qualification suggested by "in the Lord," children may enjoy Enoch's testimony (Hebrews 11:5).
3. It has a special promise (Ephesians 6:2, Ephesians 6:3), which was given to Gentiles. Illustrate from the national persistence of the Chinese; from the continuance of the Rechabites; and from the tendency of obedience and purity in youth to promote health and long life in maturity. But the complexity of natural laws forbids us to consider this an absolute promise to each individual. The most dutiful Child among men (Luke 2:51; John 19:25-27) died young under the law of obedience and sacrifice for others (John 12:24-26).
II. THE MESSAGE OF THE GOSPEL TO PARENTS. Combining Colossians 3:21 and Ephesians 6:4, we are reminded of the following truths.
1. The grave responsibility of parents towards their children: who bear on them the image of God, though marred by evil; who belong to Christ and have a place in the kingdom of God, and yet are in a world of sin; who have to be steered through the perils of youth to a Christian manhood and womanhood, which we desire to be something better than our own.
2. The privilege of recognizing their relationship to Christ. They belong to him. They need not to be brought into, but to be brought up in, the nurture of the Lord. Christ (John 1:9) is nearer to them and speaks to them earlier than we can. If we are giving to them wise Christian nurture we should expect that they will grow up within the shelter of the fold, following the Shepherd's steps.
3. There is a treatment which discourages early piety. Anything calculated to provoke to anger tends to discourage children from believing they can be young disciples and seeking to live as such. Hence this caution to fathers (as heads of the home and as more likely to abuse their authority). From which caution and the precept in Ephesians 6:4, we may gather such hints on parental duty as the following. Make the character and temperament of each child a special study, employing moral principles impartially, but adapting treatment to individual cases. Rule by love and not by fear, avoiding the perils of over indulgence (1 Samuel 3:13; 1 Kings 1:6) and over commandment, never making false threats, nor hesitating to revoke a hasty command which reflection will not justify; nor punishing under the influence of passion. Seek to win the confidence of the children in regard to their spiritual history. Do not propose to them tests of Christian character unsuitable to their age, or visit childish faults as though they were grave moral delinquencies. In choosing for them companions, schools, occupations, "seek first the kingdom of God," etc. (As warning illustrations, cf. Genesis 13:10-13; Genesis 19:14, Genesis 19:31, etc.; 2 Chronicles 18:1; 2 Chronicles 21:6.) In every department of life seek to combine the needed discipline ( παιδεία) and instruction ( νουθεσία) with that personal influence and example which alone can make them "the chastening and admonition of the Lord."
4. Children are a most powerful and touching motive to parental piety. (Cf. John 17:19.)—E.S.P.
Verses 3:22-4:1
Servants and their masters.
Many of the "servants" of the New Testament were slaves. Their general condition was lamentable. Illustrate this from the penal code, etc. (Smith's 'Dictionary of Antiquities,' art. "Servus"), and from the incident that had recently occurred at Rome (Tacitus, 'Ann.,' 14:42-45, or Conybeare and Howson's 'St. Paul,' 2:468, n.). Paul's connection with Onesimus also brought the subject prominently before his mind. Christianity, by the very divinity of its truths, tended to unsettle the mind of a converted slave if his master were a Christian, and still more if he were a reckless heathen, It came like a torch of truth into an atmosphere laden with the explosive materials of falsehood and fraud. It might easily have lit up the flames of a new servile war. But Jesus Christ came to effect the grandest revolution, noiselessly, by the spread of Divine principles fatal to every wrong (Isaiah 42:2-4, Isaiah 42:6, Isaiah 42:7). The precept, Matthew 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 (1 Corinthians 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 (Matthew 7:22-25; Titus 2:9-14; 1 Peter 2:18-25). In this passage we see:
1. The servant's duty. (Matthew 7:22.) We are reminded here, as in the previous exhortations, of the qualification implied in the term, "according to the flesh;" e.g. Obadiah (1 Kings 18:3, 1 Kings 18:4). Masters cannot command the consciences even of young apprentices (cf. Matthew 22:21; Romans 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—"eye service;" e.g. wasting a master's time, or hiding up slovenly work done in his absence. The fidelity of Joseph (Genesis 39:3, Genesis 39:6, Genesis 39:22, Genesis 39:23) may be taken as a pattern, and Nehemiah's maxim (Nehemiah 5:15) as a motto.
2. The servant's privilege. (Verse 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 (2 Corinthians 1:12).
3. The servant's recompense. (Verses 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 Le 19:15 is the rule of the Divine Judge. But the encouragement precedes the warning. The reward will be proportionate (Ephesians 6:8; cf. 1 Corinthians 3:8). It will consist of an inheritance (Matthew 25:34; 1 Peter 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 (Revelation 22:3, Revelation 22:4), will be serving us (Luke 12:37).
II. THE RESPONSIBILITY OF CHRISTIAN MASTERS. (Colossians 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. Ephesians 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 (Matthew 5:7; Matthew 7:2).—E.S.P.
HOMILIES BY W.F. ADNENEY