Colossians 3:18-25 18. Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 18. Mulieres, subditae estote propriis maritis, quemadmodum decet in Domino. 19. Husbands, love your wives, and be not bitter against them. 19. Viri, diligite uxores, et ne amari sitis adversus illas. 20. Children, obey your parents in all things: for this is well pleasing unto the Lord. 20. Filii, obedite parentibus vestris per omnia: hoc enim placet Domino. 21. Fathers, provoke not your children to anger, lest they be discouraged. 21. Patres, ne provocetis liberos vestros, ne deiiciantur animis. 22. Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 22. Servi, obedite per omnia iis, qui secundum carnem sunt domini: non exhibitis ad oculum obsequiis, tanquam hominibus placere studentes, sed in simplicitate cordis, ut qui timeatis Deum. 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 23. Et quicquid feceritis, ex animo facite, tanquam Domino, et non hominibus: 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 24. Scientes quod a Domino recipietis mercedem hereditatis, nam Domino Christo servitis. 25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. 25. Qui autem iniuste egerit, mercedem reportabit suae iniquitatis: et non est personarum acceptio. (Deuteronomy 10:17.)
18 Wives, be subject. Now follow particular duties, as they are called, which depend on the calling of individuals. In handling these it were superfluous to take up many words, inasmuch as I have already stated in the Epistle to the Ephesians almost everything that was necessary. Here I shall only add briefly such things as are more particularly suited to an exposition of the passage before us.
He commands wives to be subject. This is clear, but what follows is of doubtful signification — as it is fit in the Lord. For some connect it thus — “Be subject in the Lord, as it is fit.” I, however, view it rather differently, — As it is fit in the Lord, that is, according to the appointment of the Lord, so that he confirms the subjection of wives by the authority of God. He requires love on the part of husbands, and that they be not bitter, because there is a danger lest they should abuse their authority in the way of tyranny.
20 Children, obey your parents. He enjoins it upon children to obey their parents, without any exception. But what if parents should feel disposed to constrain them to anything that is unlawful; will they in that case, too, obey without any reservation? Now it were worse than unreasonable, that the, authority of men should prevail at the expense of neglecting God. I answer, that here, too, we must understand as implied what he expresses elsewhere, (Ephesians 6:1) — in the Lord. But for what purpose does he employ a term of universality? I answer again, that it is to shew, that obedience must be rendered not merely to just commands, but also to such as are unreasonable. For many make themselves compliant with the wishes of their parents only where the command is not grievous or inconvenient. But, on the other hand, this one thing ought to be considered by children — that whoever may be their parents, they have been allotted to them by the providence of God, who by his appointment makes children subject to their parents.
In all things, therefore, that they may not refuse anything, however difficult or disagreeable — in all things, that in things indifferent they may give deference to the station which their parents occupy — in all things, that they may not put themselves on a footing of equality with their parents, in the way of questioning and debating, or disputing, it being always understood that conscience is not to be infringed upon. He prohibits parents from exercising an immoderate harshness, lest their children should be so disheartened as to be incapable of receiving any honorable training; for we see, from daily experience, the advantage of a liberal education.
22 Servants, be obedient. Anything that is stated here respecting servants requires no exposition, as it has been already expounded in commenting on Ephesians 6:1, with the exception of these two expressions, — For we serve the Lord Christ; and, He that will act unjustly will receive the reward of his iniquity.
By the former statement he means, that service is done to men in such a way that Christ at the same time holds supremacy of dominion, and is the supreme master. Here, truly, is choice consolation for all that are under subjection, inasmuch as they are informed that, while they willingly serve their masters, their services are acceptable to Christ, as though they had been rendered to him. From this, also, Paul gathers, that they will receive from him a reward, but it is the reward of inheritance, by which he means that the very thing that is bestowed in reward of works is freely given to us by God, for inheritance comes from adoption.
In the second clause he again comforts servants, by saying that, if they are oppressed by the unjust cruelty of their masters, God himself will take vengeance, and will not, on the ground that they are servants, overlook the injuries inflicted upon them, inasmuch as there is no respect of persons with him. For this consideration might diminish their courage, if they imagined that God had no regard for them, or no great regard, and that their miseries gave him no concern. Besides, it often happens that servants themselves endeavor to avenge injurious and cruel treatment. He obviates, accordingly, this evil, by admonishing them to wait patiently the judgment of God.
Colossians 4:1-4
Colossians 4:1-4 1. Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. 1. Domini, quod iustum est, servis exhibete, mutuamque aequabilitatem, scientes quod vos quoque Dominum habeatis in coelis. 2. Continue in prayer, and watch in the same with thanksgiving; 2. Orationi instate, vigilantes in ea, cum gratiarum actione. 3. Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: 3. Orate simul et pro nobis, ut Deus aperiat nobis ianuam sermonis ad loquendum mysterium Christi, cuius etiam causa vinctus sum. 4. That I may make it manifest, as I ought to speak. 4. Ut manifestem illud, quemadmodum oportet me loqui.
1. Masters, what is just. He mentions first, what is just, by which term he expresses that kindness, as to which he has given injunction in the Epistle to the Ephesians. (Ephesians 6:8.) But as masters, looking down as it were from aloft, despise the condition of servants, so that they think that they are bound by no law, Paul brings them under control, because both are equally under subjection to the authority of God. Hence that equity of which he makes mention.
And mutual equity. Some understand it otherwise, but I have no doubt that Paul here employed ἰσότητα to mean analogical or distributive right, as in Ephesians, τὰ αὐτὰ, (the same things.) For masters have not their servants bound to them in such a manner as not to owe something to them in their turn, as analogical right to be in force among all ranks.
2. Continue in prayer. He returns to general exhortations, in which we must not expect an exact order, for in that case he would have begun with prayer, but Paul had not an eye to that. Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness.
He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. As to this point something has also been said in the Epistle to the Philippians. (Philippians 4:6.)
3. Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of? And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us — that we pray for each other. Not only, therefore, ought each of us to pray for his brethren, but we ought also, on our part, diligently to seek help from the prayers of others, as often as occasion requires. It is, however, a childish argument on the part of Papists, who infer from this, that the dead must be implored to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God: who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.
As we have a signal example of modesty, in the circumstance that Paul calls others to his assistance, so we are also admonished, that it is a thing that is replete with the greatest difficulty, to persevere steadfastly in the defense of the gospel, and especially when danger presses. For it is not without cause that he desires that the Churches may assist him in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is not solicitous as to his own safety; he does not ask that prayers may be poured forth by the Churches on his behalf, that he may be delivered from danger of death. He is contented with this one thing, that he may, unconquered and undaunted, persevere in a confession of the gospel; nay more, he fearlessly makes his own life a secondary matter, as compared with the glory of Christ and the spread of the gospel.
By a door of utterance, however, he simply means what, in Ephesians 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom. (Luke 21:15.) For the expression differs nothing from the other in meaning, but merely in form, for he here intimates, by all elegant metaphor, that it is in no degree easier for us to speak confidently respecting the gospel, than to break through a door that is barred and bolted. For this is truly a divine work, as Christ himself said,
It is not ye that speak, but the Spirit of your Father that speaketh in you. (Matthew 10:20.)
Having, therefore, set forward the difficulty, he stirs up the Colossians the more to prayer, by declaring that he cannot speak right, except in so far as his tongue is directed by the Lord. Secondly, he argues from the dignity of the matter, when he calls the gospel the mystery of Christ. For we must labor in a more perfunctory manner in a matter of such importance. Thirdly, he makes mention also of his danger.
4. As I ought. This clause sets forth more strongly the difficulty, for he intimates that it is no ordinary matter. In the Epistle to the Ephesians, (Ephesians 6:20,) he adds, ἵνα παῤῥησιάσωμαι, (that I may speak boldly,) from which it appears that he desired for himself an undaunted confidence, such as befits the majesty of the gospel. Farther, as Paul here does nothing else than desire that grace may be given him for the discharge of his office, let us bear in mind that a rule is in like manner prescribed to us, not to give way to the fury of our adversaries, but to strive even to death in the publication of the gospel. As this, however, is beyond our power, it is necessary that we should continue in prayer, that the Lord may not leave us destitute of the spirit of confidence.