C
O L O S S I A N S
CHAP. III.
I.
The apostle exhorts us to set our hearts upon heaven and take them off from
this world, ver. 1-4. II. He exhorts to the mortification of sin, in the
various instances of it, ver. 5-11. III. He earnestly presses to mutual love
and compassion, ver. 12-17. And concludes with exhortations to relative
duties, of wives and husbands, parents and children, masters and servants,
ver. 18-25.
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The
Spiritual Life.
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A. D. 62.
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1 If ye then be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand of God.
2 Set your affection on things above, not on things on the earth.
3 For ye are dead, and your life is hid with Christ in God. 4 When
Christ, who is our life, shall appear, then shall ye also appear with
him in glory.
The apostle, having described our privileges by Christ in the former part of
the epistle, and our discharge from the yoke of the ceremonial law, comes here
to press upon us our duty as inferred thence. Though we are made free from the
obligation of the ceremonial law, it does not therefore follow that we may
live as we list. We must walk the more closely with God in all the instances
of evangelical obedience. He begins with exhorting them to set their hearts on
heaven, and take them off from this world: If you then have risen with
Christ. It is our privilege that we have risen with Christ; that is, have
benefit by the resurrection of Christ, and by virtue of our union and
communion with him are justified and sanctified, and shall be glorified. Hence
he infers that we must seek those things which are above. We must mind
the concerns of another world more than the concerns of this. We must make
heaven our scope and aim, seek the favour of God above, keep up our communion
with the upper world by faith, and hope, and holy love, and make it our
constant care and business to secure our title to and qualifications for the
heavenly bliss. And the reason is because Christ sits at the right hand of
God. He who is our best friend and our head is advanced to the highest
dignity and honour in heaven, and has gone before to secure to us the heavenly
happiness; and therefore we should seek and secure what he has purchased at so
vast an expense, and is taking so much care about. We must live such a life as
Christ lived here on earth and lives now in heaven, according to our
capacities.
I. He explains this duty (v. 2): Set your affections on things
above, not on things on the earth. Observe, To seek heavenly things is to
set our affections upon them, to love them and let our desires be towards
them. Upon the wings of affection the heart soars upwards, and is carried
forth towards spiritual and divine objects. We must acquaint ourselves with
them, esteem them above all other things, and lay out ourselves in preparation
for the enjoyment of them. David gave this proof of his loving the house of
God, that he diligently sought after it, and prepared for it, Ps. xxvii.
4. This is to be spiritually minded (Rom. viii. 6), and to seek and desire
a better country, that is, a heavenly, Heb. xi. 14, 16. Things on earth
are here set in opposition to things above. We must not dote upon them,
nor expect too much from them, that we may set our affections on heaven; for
heaven and earth are contrary one to the other, and a supreme regard to both
is inconsistent; and the prevalence of our affection to one will
proportionably weaken and abate our affection to the other.
II. He assigns three reasons for this, v. 3, 4.
1. That we are dead; that is, to present things, and as our portion. We are so
in profession and obligation; for we are buried with Christ, and planted
into the likeness of his death. Every Christian is crucified unto the
world, and the world is crucified unto him, Gal. vi. 14. And if we
are dead to the earth, and have renounced it as our happiness, it is absurd
for us to set our affections upon it, and seek it. We should be
like a dead thing to it, unmoved and unaffected towards it.
2. Our true life lies in the other world: You are dead, and your life is
hid with Christ in God, v. 3. The new man has its livelihood
thence. It is born and nourished from above; and the perfection of its life is
reserved for that state. It is hid with Christ; not hid from us only,
in point of secrecy, but hid for us, denoting security. The life of a
Christian is hid with Christ. Because I live you shall live also, John
xiv. 19. Christ is at present a hidden Christ, or one whom we have not
seen; but this is our comfort, that our life is hid with him, and
laid up safely with him. As we have reason to love him whom we have not
seen (1 Pet. i. 8), so we may take the comfort of a happiness out of
sight, and reserved in heaven for us.
3. Because at the second coming of Christ we hope for the perfection of our
happiness. If we live a life of Christian purity and devotion now, when
Christ, who is our life, shall appear, we shall also appear with him in glory,
v. 4. Observe, (1.) Christ is a believer's life. I live, yet not I,
but Christ lives in me, Gal. ii. 20. He is the principle and end of the
Christian's life. He lives in us by his Spirit, and we live to him in
all we do. To me to live is Christ, Phil. i. 21. (2.) Christ will
appear again. He is now hid; and the heavens must contain him;
but he will appear in all the pomp of the upper world, with his holy
angels, and in his own glory and his Father's glory, Mark viii. 38;
Luke ix. 26. (3.) We shall then appear with him in glory. It will be his glory
to have his redeemed with him; he will come to be glorified in his saints (2
Thess. i. 10); and it will be their glory to come with him, and be with him
for ever. At the second coming of Christ there will be a general meeting of
all the saints; and those whose life is now hid with Christ shall then
appear with Christ in that glory which he himself enjoys, John xvii. 24. Do we
look for such a happiness, and should we not set our affections upon that
world, and live above this? What is there here to make us fond of it? What is
there not there to draw our hearts to it? Our head is there, our home is
there, our treasure is there, and we hope to be there for ever.
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Necessity
of Mortifying Sin.
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A. D. 62.
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5 Mortify therefore your members which are upon
the earth; fornication, uncleanness, inordinate affection, evil concupiscence,
and covetousness, which is idolatry: 6 For which things' sake the
wrath of God cometh on the children of disobedience: 7 In the
which ye also walked some time, when ye lived in them.
The apostle exhorts the Colossians to the mortification of sin, the great
hindrance to seeking the things which are above. Since it is our duty to set
our affections upon heavenly things, it is our duty to mortify our members
which are upon the earth, and which naturally incline us to the things of
the world: "Mortify them, that is, subdue the vicious habits of mind
which prevailed in your Gentile state. Kill them, suppress them, as you do
weeds or vermin which spread and destroy all about them, or as you kill an
enemy who fights against you and wounds you."--Your members which are
upon the earth; either the members of the body, which are the earthly part
of us, and were curiously wrought in the lower parts of the earth (Ps.
cxxxix. 15), or the corrupt affections of the mind, which lead us to earthly
things, the members of the body of death, Rom. vii. 24. He specifies,
I. The lusts of the flesh, for which they were before so very remarkable: Fornication,
uncleanness, inordinate affection, evil concupiscence--the various
workings of the carnal appetites and fleshly impurities, which they indulged
in their former course of life, and which were so contrary to the Christian
state and the heavenly hope.
II. The love of the world: And covetousness, which is idolatry; that
is, an inordinate love of present good and outward enjoyments, which proceeds
from too high a value in the mind, puts upon too eager a pursuit, hinders the
proper use and enjoyment of them, and creates anxious fear and immoderate
sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it
is the giving of that love and regard to worldly wealth which are due to God
only, and carries a greater degree of malignity in it, and is more highly
provoking to God, than is commonly thought. And it is very observable that
among all the instances of sin which good men are recorded in the scripture to
have fallen into (and there is scarcely any but some or other, in one or other
part of their life, have fallen into) there is no instance in all the
scripture of any good man charged with covetousness. He proceeds to show how
necessary it is to mortify sins, v. 6, 7. 1. Because, if we do not kill
them, they will kill us: For which things' sake the wrath of God cometh on
the children of disobedience, v. 6. See what we are all by nature
more or less: we are children of disobedience: not only disobedient
children, but under the power of sin and naturally prone to disobey. The wicked
are estranged from the womb; they go astray as soon as they are born, speaking
lies, Ps. lviii. 3. And, being children of disobedience, we are children
of wrath, Eph. ii. 3. The wrath of God comes upon all the children of
disobedience. Those who do not obey the precepts of the law incur the
penalties of it. The sins he mentions were their sins in their heathen and
idolatrous state, and they were then especially the children of disobedience;
and yet these sins brought judgments upon them, and exposed them to the wrath
of God. 2. We should mortify these sins because they have lived in us: In
which you also walked some time, when you lived in them, v. 7.
Observe, The consideration that we have formerly lived in sin is a good
argument why we should now forsake it. We have walked in by-paths, therefore
let us walk in them no more. If I have done iniquity, I will do no more,
Job xxxiv. 32. The time past our lives may suffice us to have wrought the will
of the Gentiles, when we walked in lasciviousness, 1 Pet. iv. 3.-- When you
lived among those who did such things (so some understand it), then you
walked in those evil practices. It is a hard thing to live among those who do
the works of darkness and not have fellowship with them, as it is to walk in
the mire and contract no soil. Let us keep out of the way of evil-doers.
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Necessity
of Mortifying Sin.
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A. D. 62.
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8 But now ye also put off all these; anger,
wrath, malice, blasphemy, filthy communication out of your mouth.
9 Lie not one to another, seeing that ye have put off the old man with his
deeds; 10 And have put on the new man, which is renewed in
knowledge after the image of him that created him: 11 Where there
is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian,
bond nor free: but Christ is all, and in all.
As we are to mortify inordinate appetites, so we are to mortify inordinate
passions (v. 8): But now you also put off all these, anger wrath,
malice; for these are contrary to the design of the gospel, as well as
grosser impurities; and, though they are more spiritual wickedness, have not
less malignity in them. The gospel religion introduces a change of the higher
as well as the lower powers of the soul, and supports the dominion of right
reason and conscience over appetite and passion. Anger and wrath are bad, but
malice is worse, because it is more rooted and deliberate; it is anger
heightened and settled. And, as the corrupt principles in the heart must be
cut off, so the product of them in the tongue; as blasphemy, which
seems there to mean, not so much speaking ill of God as speaking ill of men,
giving ill language to them, or raising ill reports of them, and injuring
their good name by any evil arts,--filthy communication, that is, all
lewd and wanton discourse, which comes from a polluted mind in the speaker and
propagates the same defilements in the hearers,--and lying: Lie not one to
another (v. 9), for it is contrary both to the law of truth and the
law of love, it is both unjust and unkind, and naturally tends to destroy all
faith and friendship among mankind. Lying makes us like the devil (who is the father
of lies), and is a prime part of the devil's image upon our souls; and
therefore we are cautioned against this sin by this general reason: Seeing you
have put off the old man with his deeds, and have put on the new man, v.
10. The consideration that we have by profession put away sin and espoused the
cause and interest of Christ, that we have renounced all sin and stand engaged
to Christ, should fortify us against this sin of lying. Those who have put off
the old man have put it off with its deeds; and those who have put on the new
man must put on all its deeds--not only espouse good principles but act them
in a good conversation. The new man is said to be renewed in knowledge,
because an ignorant soul cannot be a good soul. Without knowledge the heart
cannot be good, Prov. xix. 2. The grace of God works upon the will and
affections by renewing the understanding. Light is the first thing in the new
creation, as it was in the first: after the image of him who created him.
It was the honour of man in innocence that he was made after the image of God;
but that image was defaced and lost by sin, and is renewed by sanctifying
grace: so that a renewed soul is something like what Adam was in the day he
was created. In the privilege and duty of sanctification there is neither
Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor
free, v. 11. There is now no difference arising from different
country or different condition and circumstance of life: it is as much the
duty of the one as of the other to be holy, and as much the privilege of the
one as of the other to receive from God the grace to be so. Christ came to
take down all partition-walls, that all might stand on the same level before
God, both in duty and privilege. And for this reason, because Christ is all
in all. Christ is a Christian's all, his only Lord and Saviour, and all
his hope and happiness. And to those who are sanctified, one as well as
another and whatever they are in other respects, he is all in all, the Alpha
and Omega, the beginning and the end: he is all in all things to
them.
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Love
Recommended.
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A. D. 62.
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12 Put on therefore, as the elect of God, holy
and beloved, bowels of mercies, kindness, humbleness of mind, meekness,
longsuffering; 13 Forbearing one another, and forgiving one
another, if any man have a quarrel against any: even as Christ forgave you, so
also do ye. 14 And above all these things put on
charity, which is the bond of perfectness. 15 And let the peace of
God rule in your hearts, to the which also ye are called in one body; and be
ye thankful. 16 Let the word of Christ dwell in you richly in all
wisdom; teaching and admonishing one another in psalms and hymns and spiritual
songs, singing with grace in your hearts to the Lord. 17 And
whatsoever ye do in word or deed, do all in the name of the Lord Jesus,
giving thanks to God and the Father by him.
The apostle proceeds to exhort to mutual love and compassion: Put on
therefore bowels of mercy, v. 12. We must not only put off anger
and wrath (as v. 8), but we must put on compassion and kindness; not
only cease to do evil, but learn to do well; not only not do hurt to any, but
do what good we can to all.
I. The argument here used to enforce the exhortation is very affecting: Put
on, as the elect of God, holy and beloved. Observe, 1. Those who are holy
are the elect of God; and those who are the elect of God, and holy, are
beloved--beloved of God, and ought to be so of all men. 2. Those who are the
elect of God, holy and beloved, ought to conduct themselves in every thing as
becomes them, and so as not to lose the credit of their holiness, nor the
comfort of their being chosen and beloved. It becomes those who are holy
towards God to be lowly and loving towards all men. Observe, What we must put
on in particular. (1.) Compassion towards the miserable: Bowels of mercy,
the tenderest mercies. Those who owe so much to mercy ought to be merciful to
all who are proper objects of mercy. Be you merciful, as your Father is
merciful, Luke vi. 36. (2.) Kindness towards our friends, and those
who love us. A courteous disposition becomes the elect of God; for the design
of the gospel is not only to soften the minds of men, but to sweeten them, and
to promote friendship among men as well as reconciliation with God. (3.) Humbleness
of mind, in submission to those above us, and condescension to those below
us. There must not only be a humble demeanour, but a humble mind. Learn of
me, for I am meek and lowly in heart, Matt. xi. 29. (4.) Meekness
towards those who have provoked us, or been any way injurious to us. We must
not be transported into any indecency by our resentment of indignities and
neglects: but must prudently bridle our own anger, and patiently bear the
anger of others. (5.) Long-suffering towards those who continue to
provoke us. Charity suffereth long, as well as is kind, 1 Cor.
xiii. 4. Many can bear a short provocation who are weary of bearing when it
grows long. But we must suffer long both the injuries of men and the rebukes
of divine Providence. If God is long-suffering to us, under all our
provocations of him, we should exercise long-suffering to others in like
cases. (6.) Mutual forbearance, in consideration of the infirmities and
deficiencies under which we all labour: Forbearing one another. We have
all of us something which needs to be borne with, and this is a good reason
why we should bear with others in what is disagreeable to us. We need the same
good turn from others which we are bound to show them. (7.) A readiness to
forgive injuries: Forgiving one another, if any man have a quarrel against
any. While we are in this world, where there is so much corruption in our
hearts, and so much occasion of difference and contention, quarrels will
sometimes happen, even among the elect of God, who are holy and beloved, as
Paul and Barnabas had a sharp contention, which parted them asunder one
from the other (Acts xv. 39), and Paul and Peter, Gal. ii. 14. But it is
our duty to forgive one another in such cases; not to bear any grudge, but put
up with the affront and pass it by. And the reason is: Even as Christ
forgave you, so also do you. The consideration that we are forgiven by
Christ so many offences is a good reason why we should forgive others. It is
an argument of the divinity of Christ that he had power on earth to forgive
sins; and it is a branch of his example which we are obliged to follow, if
we ourselves would be forgiven. Forgive us our trespasses, as we forgive
those who trespass against us, Matt. vi. 12.
II. In order to all this, we are exhorted here to several things:-- 1. To
clothe ourselves with love (v. 14): Above all things put on charity:
epi pasi de toutoiV--over
all things. Let this be the upper garment, the robe, the livery, the mark
of our dignity and distinction. Or, Let this be principal and chief, as the
whole sum and abstract of the second table. Add to faith virtue, and to
brotherly-kindness charity, 2 Pet. i. 5-7. He lays the foundation in
faith, and the top-stone in charity, which is the bond of perfectness,
the cement and centre of all happy society. Christian unity consists of
unanimity and mutual love. 2. To submit ourselves to the government of the peace
of God (v. 15): Let the peace of God rule in your hearts,
that is, God's being at peace with you, and the comfortable sense of his
acceptance and favour: or, a disposition to peace among yourselves, a
peaceable spirit, that keeps the peace, and makes peace. This is called the peace
of God, because it is of his working in all who are his. The kingdom of
God is righteousness and peace, Rom. xiv. 17. "Let this peace rule
in your heart--prevail and govern there, or as an umpire decide all
matters of difference among you."--To which you are called in one
body. We are called to this peace, to peace with God as our privilege and
peace with our brethren as our duty. Being united in one body, we are called
to be at peace one with another, as the members of the natural body; for we
are the body of Christ, and members in particular, 1 Cor. xii. 27. To
preserve in us this peaceable disposition, we must be thankful. The work of
thanksgiving to God is such a sweet and pleasant work that it will help to
make us sweet and pleasant towards all men. "Instead of envying one
another upon account of any particular favours and excellence, be thankful for
his mercies, which are common to all of you." 3. To let the word of
Christ dwell in us richly, v. 16. The gospel is the word of Christ,
which has come to us; but that is not enough, it must dwell in us, or keep
house--enoikeito, not
as a servant in a family, who is under another's control, but as a master, who
has a right to prescribe to and direct all under his roof. We must take our
instructions and directions from it, and our portion of meat and strength, of
grace and comfort, in due season, as from the master of the household.
It must dwell in us; that is, be always ready and at hand to us in every
thing, and have its due influence and use. We must be familiarly acquainted
with it, and know it for our good, Job v. 27. It must dwell in us
richly: not only keep house in our hearts, but keep a good house. Many have
the word of Christ dwelling in them, but it dwells in them but poorly; it has
no mighty force and influence upon them. Then the soul prospers when the word
of God dwells in us richly, when we have abundance of it in us, and are
full of the scriptures and of the grace of Christ. And this in all wisdom. The
proper office of wisdom is to apply what we know to ourselves, for our own
direction. The word of Christ must dwell in us, not in all notion and
speculation, to make us doctors, but in all wisdom, to make us good
Christians, and enable us to conduct ourselves in every thing as becomes
Wisdom's children. 4. To teach and admonish one another. This would contribute
very much to our furtherance in all grace; for we sharpen ourselves by
quickening others, and improve our knowledge by communicating it for their
edification. We must admonish one another in psalms and hymns. Observe,
Singing of psalms is a gospel ordinance: yalmoiV
kai umnoiV kai wdaiV--the Psalms of David, and
spiritual hymns and odes, collected out of the scripture, and suited to
special occasions, instead of their lewd and profane songs in their idolatrous
worship. Religious poesy seems countenanced by these expressions and is
capable of great edification. But, when we sing psalms, we make no melody
unless we sing with grace in our hearts, unless we are suitably affected with
what we sing and go along in it with true devotion and understanding. Singing
of psalms is a teaching ordinance as well as a praising ordinance; and we are
not only to quicken and encourage ourselves, but to teach and admonish one
another, mutually excite our affections, and convey instructions. 5. All
must be done in the name of Christ (v. 17): And whatsoever you do in
word or deed, do all in the name of the Lord Jesus, according to his
command and in compliance with his authority, by strength derived from him,
with an eye to his glory, and depending upon his merit for the acceptance of
what is good and the pardon of what is amiss, Giving thanks to God and the
Father by him. Observe, (1.) We must give thanks in all things; whatsoever
we do, we must still give thanks, Eph. v. 20, Giving thanks always for all
things. (2.) The Lord Jesus must be the Mediator of our praises as well as
of our prayers. We give thanks to God and the Father in the name of the
Lord Jesus Christ, Eph. v. 20. Those who do all things in Christ's name
will never want matter of thanksgiving to God, even the Father.
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Relative Duties.
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A. D. 62.
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18 Wives, submit yourselves unto your own
husbands, as it is fit in the Lord. 19 Husbands, love your
wives, and be not bitter against them. 20 Children, obey your
parents in all things: for this is well pleasing unto the Lord. 21
Fathers, provoke not your children to anger, lest they be
discouraged. 22 Servants, obey in all things your masters
according to the flesh; not with eyeservice, as menpleasers; but in singleness
of heart, fearing God: 23 And whatsoever ye do, do it
heartily, as to the Lord, and not unto men; 24 Knowing that of the
Lord ye shall receive the reward of the inheritance: for ye serve the Lord
Christ. 25 But he that doeth wrong shall receive for the wrong
which he hath done: and there is no respect of persons.
The apostle concludes the chapter with exhortations to relative duties, as
before in the epistle to the Ephesians. The epistles which are most taken up
in displaying the glory of divine grace, and magnifying the Lord Jesus, are
the most particular and distinct in pressing the duties of the several
relations. We must never separate the privileges and duties of the gospel
religion.
I. He begins with the duties of wives and husbands (v. 18): Wives,
submit yourselves unto your own husbands, as it is fit in the Lord.
Submission is the duty of wives, upotassesqe.
It is the same word which is used to express our duty to magistrates (Rom.
xiii. 1, Let every soul be subject to the higher powers), and is
expressed by subjection and reverence, Eph. v. 24, 33. The reason is that Adam
was first formed, then Eve: and Adam was not deceived, but the woman, being
deceived, was in the transgression, 1 Tim. ii. 13, 14. He was first in the
creation and last in the transgression. The head of the woman is the man;
and the man is not of the woman, but the woman of the man; neither was the
man created for the woman, but the woman for the man, 1 Cor. xi. 3, 8, 9.
It is agreeable to the order of nature and the reason of things, as well as
the appointment and will of God. But then it is submission, not to a rigorous
lord or absolute tyrant, who may do his will and is without restraints, but to
a husband, and to her own husband, who stands in the nearest relation, and is
under strict engagements to proper duty too. And this is fit in the Lord,
it is becoming the relation, and what they are bound in duty to do, as an
instance of obedience to the authority and law of Christ. On the other hand, husbands
must love their wives, and not be bitter against them, v. 19. They
must love them with tender and faithful affection, as Christ loved the church,
and as their own bodies, and even as themselves (Eph. v. 25, 28, 33), with a
love peculiar to the nearest relation and the greatest comfort and blessing of
life. And they must not be bitter against them, not use them unkindly, with
harsh language or severe treatment, but be kind and obliging to them in all
things; for the woman was made for the man, neither is the man without the
woman, and the man also is by the woman, 1 Cor. xi. 9, 11, 12.
II. The duties of children and parents: Children, obey your parents in all
things, for this is well-pleasing unto the Lord, v. 20. They must
be willing to do all their lawful commands, and be at their direction and
disposal; as those who have a natural right and are fitter to direct them than
themselves. The apostle (Eph. vi. 2) requires them to honour as well as obey
their parents; they must esteem them and think honourably of them, as the
obedience of their lives must proceed from the esteem and opinion of their
minds. And this is well-pleasing to God, or acceptable to him; for it
is the first commandment with promise (Eph. vi. 2), with an explicit
promise annexed to it, namely, That it shall be well with them, and they
shall live long on the earth. Dutiful children are the most likely to
prosper in the world and enjoy long life. And parents must be tender, as well
as children obedient (v. 21): "Fathers, provoke not your
children to anger, lest they be discouraged. Let not your authority over
them be exercised with rigour and severity, but with kindness and gentleness,
lest you raise their passions and discourage them in their duty, and by
holding the reins too tight make them fly out with greater fierceness."
The bad temper and example of imprudent parents often prove a great hindrance
to their children and a stumbling-block in their way; see Eph. vi. 4. And it
is by the tenderness of parents, and dutifulness of children, that God
ordinarily furnishes his church with a seed to serve him, and propagates
religion from age to age.
III. Servants and masters: Servants, obey your masters in all things
according to the flesh, v. 22. Servants must do the duty of the
relation in which they stand, and obey their master's commands in all
things which are consistent with their duty to God their heavenly Master. Not
with eye-service, as men-pleasers--not only when their master's eye is
upon them, but when they are from under their master's eye. They must be both
just and diligent. In singleness of heart, fearing God--without selfish
designs, or hypocrisy and disguise, as those who fear God and stand in awe of
him. Observe, The fear of God ruling in the heart will make people good in
every relation. Servants who fear God will be just and faithful when they are
from under their master's eye, because they know they are under the eye of
God. See Gen. xx. 11, Because I thought, Surely the fear of God is not in
this place. Neh. v. 15, But so did not I, because of the fear of God.
"And whatsoever you do, do it heartily (v. 23), with
diligence, not idly and slothfully:" or, "Do it cheerfully, not
discontented at the providence of God which put you in that relation."--As
to the Lord, and not as to men. It sanctifies a servant's work when it is
done as unto God--with an eye to his glory and in obedience to his command,
and not merely as unto men, or with regard to them only. Observe, We are
really doing our duty to God when we are faithful in our duty to men. And, for
servants' encouragement, let them know that a good and faithful servant is
never the further from heaven for his being a servant: "Knowing that
of the Lord you shall receive the reward of the inheritance, for you serve the
Lord Christ, v. 24. Serving your masters according to the command
of Christ, you serve Christ, and he will be your paymaster: you will have a
glorious reward at last. Though you are now servants, you will receive the
inheritance of sons. But, on the other hand, He who does wrong will receive
for the wrong which he has done," v. 25. There is a righteous
God, who, if servants wrong their masters, will reckon with them for it,
though they may conceal it from their master's notice. And he will be sure to
punish the unjust as well as reward the faithful servant: and so if masters
wrong their servants.--And there is no respect of persons with him. The
righteous Judge of the earth will be impartial, and carry it with an equal
hand towards the master and servant; not swayed by any regard to men's outward
circumstances and condition of life. The one and the other will stand upon a
level at his tribunal.
It is probable that the apostle has a particular respect, in all these
instances of duty, to the case mentioned 1 Cor. vii. of relations of a
different religion, as a Christian and heathen, a Jewish convert and an
uncircumcised Gentile, where there was room to doubt whether they were bound
to fulfil the proper duties of their several relations to such persons. And,
if it hold in such cases, it is much stronger upon Christians one towards
another, and where both are of the same religion. And how happy would the
gospel religion make the world, if it every where prevailed; and how much
would it influence every state of things and every relation of life!
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