Servants and Masters 3:22-4:1
This speaks of household servants.
Slavery has in the last 150 years all but vanished in western society. However,
this is timely, especially in the light of boss and employee relationships and
responsivity. Modern readers need to keep that in mind when reading this verse.
As we read this verse we cannot help
but see the parallel with verse 21. Children are to “obey” / “in everything”
just as are the servants. In each case the same Greek words are used (hypakouo / kata panta). The word obey is a present middle
imperative, indicating continual obedience, and is the action of the servant
(as well as children). This obedience is to encompass all things. The section
makes up Colossians 3:22-4:1, and the majority of instructions are directed
toward the servant. The masters are addressed only in 4:1.
Moo brings out that while this may
seem to uphold the status quo, it delicately challenges it in the following
ways:[1]
- It is significant that they are addressed, implying they are not only a part of the assembly, but they need to choose the kind of behavior spoken of.
- It relativizes the status by reminding both slave and master that both are responsible to obey the Lord.
- Paul never endorses slavery as an institution, only how one should conduct themself when they are in the institution.
- Paul instructs that Onesimus is to be received as no longer a slave, but a brother (Phlm 16). Pao observes, “the status of this slave is consistent with the trajectory one finds throughout Colossians.”[2]
Whom servants are to obey is their masters on earth.
The KJV has the longer translation of “according
to the flesh (more literal).” How
they are to serve is given in a negative and positive manner.
- Negative— “not with external service, as those who [merely] please men…” (3:22 cf. Eph. 6:6). This speaks to the manner in which they serve. The phrase speaks of earthy service only to curry favor with them while they are watching. But with no loyalty or respect toward the master. This is clear from the negative phrases. It is not to be external service (ophthamodoulia). The Greek literally means eye-service, service given under a watchful eye. Harris points to three characteristics of the word:[3] (1) it is concerned with what can be observed; (2) service only when watched; (3) Service performed only to impress the master. The word is unique to Paul. We have all seen and worked with these types of people who look busy only while the boss is watching. They serve only for their advantage. They do only the minil; there in no heart or respect in their service. What effort they put in is simple to please the boss.
- Positive— “but with sincerity of heart, fearing the Lord” (3;22). This is a phrase of contrast, as seen by the word but. In contrast to insincerity of heart or singleness of heart (KJV). The word translated sincerity is a cognate adjective indicating singleness of purpose of mind (cf. Matt. 6:22). A purpose that is sincere, pure in motives, and exercised conscientiously. The reason of our sincerity is the fear of the Lord, i.e. Christ. Fear here speaks more of reverence or in awe of Christ. It speaks of the true manner of service. In using the last part of the phrase Paul seems to be doing two things: (1) giving the basis of our service and (2) providing a transition to our motivation of service.
The
transition denotes an exhortation: “Whatever
you do, do your work heartily, as for the Lord rather than for men” (3:23).
This is an exhortation that explains our service in threefold way :
- Ordinary service (Whatever you do). This does not signify special service, but the daily routine; working in the ordinary; the mundane; and the normal task. All work is service to the Lord. We are called to serve in the ordinary. Some limit the service as only that which meets the Christian standard. That is hardly the case for two reasons (1) The word whatever applies to everything we do. It places no limits on what we do. (2) The results may include punishment (3:25). This clearly indicates that some service is not up to par. It falls short, and we will be held accountable for it.
- Energetic service (do yours work heartily). The word work means to energize or produce, in thee present tense, indicating a constant energy. This energy is to come from the heart or soul. It indicates our work is to be done out of the depth of our heart or soul (cf. Deut 6:5; Matt 22:37). It can indicate the motivation of our service, but more than likely it refers to the totality of commitment.[4]
- Direct service (as for the Lord rather than for men). Our true master is the Lord. Our service is for Him, not simply men. It has been noted that the exhortation in designed to prevent any possibility of a mechanical perfunctory obedience.[5] The phrase shifts the believer’s focus from an earthly master to the heavenly one. Paul redefines master as the true Lord—Jesus Christ! That is who we serve, rather than man.
The basis or
reason for such service is clear, its origin is our knowledge (3:24), The word knowing has the idea of sense you know. The word that is the Greek word speaks of a
specific and knowable knowledge.[6] In
this case there is a twofold exhortation:
- Reward— “from the Lord you will receive the reward of the inheritance” (3:24). This is the first aspect of our knowledge. It should be pointed out that this is eschatological knowledge, which is affected by the present life. One will received from the Lord a reward—for they serve the Lord. The word receive has the meaning of receive what is due, or to receive in full. That which is receive is “the inheritance.” Johnson points out two thoughts that are bound up in the word:
- “In the first place, the word implies that the reward of grace. The verb may be rendered received as your due. If the is the thought of the word, the reward is considered to be debit in the sense that God has promised it.
- In the second place, there is a paradox involved in the word. A slave in pictured as receiving the reward of an inheritance! The slave is not an heir!”[7]
It needs to be pointed out that all believers will receive
an inheritance based on God’s grace, not our works (cf. Rom. 5:2, 9; 8:1,
31-39; Thess. 1:10; 4:13-17, 1 Pet. 1:9). However, it appears that the faithful
will receive even more of an inheritance (cf. John 12:26; 1 Cor. 3:8, 14;
3:14-15; 9:16-18; Gal, 5:21; Eph. 5:5).
The exhortation reiterates the fact that our service
is to the Lord. It reinforces the key concept that our true object of our
service is to the Lord (3:22-24),
- Retribution— “For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality” (3:25). The Greek phrase who does wrong speaks of one who continually does wrong. It is a habitual act. It is primarily talking to slaves and against injustice and wrong they do against their master. However, it also goes beyond the physical to the spiritual and eternal. This is clearly seen in the phrase “without partiality.” It implies the heavenly master—the Lord Jesus Christ (cf. Eph. 6:9; Rom. 2:1; Acts 10:44). This does not speak of the loss of salvation, but a loss of rewards before the judgment seat of Christ (cf. 1 Cor. 3:11-15).
Here is the
instruction to the earthly masters— “Masters,
grant to your slaves justice and fairness, knowing that you too have a Master heaven” (4:1). Up to this point the main
focus has been on the slaves. Note the double use of the word knowing (3:24; 4:1). The slaves are to
know that they serve more than just the earthly master; the masters know they
serve the same Master in heaven. This knowledge should affect their ethical
behavior as to how they are to treat their slave. “Give” it the compound word papa and exw; meaning to hold out, to confer, render, or provide, Dunn notes
that it is in the middle form which means to grant.[8] Paul gives
a command earthly masters are to grant two things to their service.
- Justice. The word for justice is the Greek word dikaios meaning right, just, or equitable. It speaks of the treatment they are to give to their slaves and corresponds to the righteousness of God.
- Fairness. O’Brien observes the “second term reinforces the first denoting the spirit of equity as distinct from the letter of obligation.”[9] It speaks of how to lay out justice on an equal basis.
Masters are
to treat their slaves on a just and fair basis.
The reason
is clearly defined: “knowing that you too
have a Master in heaven” (4:1). This puts masters and slaves on the same
level. Each answer to a higher authority. Both are subject to the higher Master
(Eph. 5:24). Yet, believers are to be subject to their earthly status before
God. By being obedient to their earthly masters, they are obedient to the
heavenly Master.
[1] Moo, PNTC: COLOSSIANS AND PHILEMON, 308.
[2] Pao, ZECNT: COLOSSIANS & PHILEMON, 284.
[3] Harris, EGGNT:
COLOSSIANS AND PHILEMON, 157.
[4] Pao, ZECNT:
COLOSSIANS AND PHILEMON, 273.
[5] S Lewis Johnson Jr, “New Man in the Old
Relationship,” BIBIOTHECA SACRA, April 1964, 114.
[6]
According to Harris, EGGNT: COLOSSIANS AND PHILEMON, 159; The Greek word opi speaks of a well-known fact that
indicates basis of exhortation.
[8] Dunn, NIGTC: COLOSSAND AND PHILEMON, 259,
[9] O’Brien, WBC: COLOSSIANS, PHILEMON, 232.
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