Sermon is available in audio form. Just see the guys in the sound room or grab me.
This passage comes at the end of Paul addressing a total of 3 groups: husbands/wives (vss. 18-19); children/parents (vss. 20-21); and slaves/masters (3:22-4:1). He specifically gives 6 admonitions because he offers a command to each separate party in each grouping (wives, husbands, children, parents, slaves, masters).
Colossians 3:22-4:1 deals with the last grouping, thus the last two admonitions: 1) a message for slaves, and 2) a message for masters. I have included the slave/master relationship under the rubric of the home (as indicated by the title of the sermon) because in the first century slaves were considered part of the masters household. What does this text have to do with the 21st century? Is Paul endorsing slavery? Did Paul not see the evils of slavery? Well, let me set the record straight- Paul was, to be sure, aware of the evils of slavery. A member of the church at Colossae named Philemon had a slave named Onesimus. Onesimus escaped from Philemon and ran into Paul while he was in Roman imprisonment. Paul does something that might seem harsh- he sent Onesimus back to his master Philemon. But he did not send him back empty handed. Paul placed in Onesimus' hands a letter addressed specifically to Philemon. We still have that letter today and it is found in the back of our New Testament Scriptures. The letter (read it for yourself) is nothing short of a plea on the part of Paul for Philemon to treat Onesimus as an equal- a beloved brother in Christ. So I think for this reason it is safe to assume that Paul was not being harsh in commanding slaves to be obedient to their masters in all things. He knew the importance of just slavery.
Furthermore, being a Jew, Paul would have been familiar with the strong restrictions that Mosaic law placed on slavery. For instance, if a slave was treated harshly (i.e. a beating), the law stipulated that he was to be freed. An Israelite could own another Israelite for a maximum of six years. Every seventh year for the nation of Israel was the year of Jubilee. In this year, all slaves were released. In addition, there existed voluntary slavery in Israel. For example, if one could not pay his debts, he could voluntarily indenture himself as a slave to pay off his debt- not all slavery was forced. It should also be noted that the kidnap of slaves was prohibited in Israel as well.
Therefore, we can assume on good historical grounds that as an Israelite Paul would undoubtedly have been familiar with the importance of just treatment of slaves. He would have known the potential evils innate to slavery as a system. It seems, therefore, that he would have opposed unjust slavery.
Did Paul endorse slavery in this context, though? Well, although that is a good question; it is not the right question. In this passage, Paul is not primarily dealing with slavery as his main theme. He is also not dealing with the wife/husband relationship (vss. 18-19). Nor is he dealing with the parent/child relationship (vss. 20-21). The theme of the entire epistle is the sufficiency of Jesus Christ in all things. False teachers had become popular in this tiny church. They taught a bad theology that, at a minimum, bordered on law based/works based theology. In the present passage (3:18-4:1), Paul is not speaking primarily about the importance of the man being the head of his wife, and thus loving her as Christ loved the church (cf. Eph. 5:25) although that is true and profoundly important. Nor is he speaking primarily about the importance of the wife being submissive to her husband although that is true and profoundly important. The same goes for the parent/child relationship and the slave/master relationship--those relationships are not the primary thing Paul is dealing with in this passage. As important as it is for us to take note of the roles that each respective party plays in these everyday, domestic relationships, it is still not Paul's primary focus.
What is the primary issue then? Well, Colossians 3:17 spells it out for us, "Whatever you do in word or deed do all in the name of the Lord Jesus Christ...". Colossians 3:18 ff. is simply a practical outworking of this truth in the life of the believer. But the main issue- the importance of Jesus Christ as King, Master, and Lord being manifested as a reality in the life of the believer- is the primary issue that Paul is dealing with. So that it is in Jesus name by word and deed that Christian wives submit to their husbands. It is in Jesus name that by word and deed husbands love their wives. It is in Jesus name by word and deed Christian children obey their parents, etc.
Paul's primary focus is the Gospel, and more specifically the Lordship of Christ in the life of the believer. Paul's concern is that Christ's Lordship be our concern. He is concerned that our heartbeat be submission and obedience to our Lord and Savior (our heavenly Husband...our heavenly Master...our heavenly Father).
So in the present passage, Paul's concern is not the specific issue of slavery. He does not even deal with that as a social structure. His concern is that slaves respond in their circumstances the way a Christian ought to respond in any adverse circumstance that he might find himself or herself in. We could say that His concern was a Gospel concern, not a "social structure" concern.
Why didn't Paul call for a social revolution against slavery in this passage? Well, for one thing it is estimated that at least one third of the entire population of the Roman Empire was made up of slaves. This constituted (if my histories are correct) virtually the entire work force. If Paul were to call for a social revolution against slavery, and it were to occur, the entire fabric of society would have ripped apart. The society was built upon slavery in other words. Furthermore, he would actually be jeopardizing the security of slaves who had homes, food, clothing guaranteed to them by their masters. But most of all, calling for a social revolution would likely have frustrated the spread of the Gospel especially in the early, delicate days of the church.
Social action (following on the heels of Jesus and the other Apostles) was never Paul's primary focus. It is true that Christ fed people and healed sicknesses, but that was never his primary focus. That is why these innumerable miracles are referred to as "signs" in John's Gospel. They were just that- signs. These signs pointed to the greater thing being declared, and that greater thing was the Gospel which heals the sickness of sin and the hunger inherent in unrighteousness and a soul devoid of Christ.
Paul was quite aware that the Gospel is a power that first changes from within. The problem of society will not be fixed from without. Societies ills (including the evils of slavery as a system) are not fixed by man's supposed (and sometimes good desire) to cleverly restructure present conditions. The heart of the problem is the problem of the heart. Man's problem is not largely sociological, financial, economical, or political, but spiritual. Sin is the problem and only the Gospel can fix this!
Paul actually did more for slavery being abolished by not directly calling for a social revolution against it. The Gospel- changing lives from within- would scream loudly for social change. In other words, Christian slaves willingly honoring and submitting to their masters would show a greater power. And this greater power (Gospel power) would influence society eventually. And we have experienced that in our own country have we not? It is the Gospel changing people from within that is much more powerful than any of man's numerous efforts to restructure societies evil systems through whatever means.
I submit that it was the God fearing, Christ exalting, submissive Christian slaves down through the centuries that laid the groundwork for someone like William Wilberforce to do what he did in England. His efforts had an impact on the change that took place in our own country. For these things we must be ever thankful for our sovereign God and King. But this happened, let us remember, not by Christ or the Apostles specifically and directly calling for abolition of slavery.
Does this passage have any application for us today in our country? I think it does. Although the slave/master relationship of the first century is not a one-to-one correspondence to the employer/employee relationship in the 21st century it nevertheless presents similarities for application purposes. On the broader spectrum of application there exists points in this present passage for anyone who finds themselves in adverse or difficult circumstances. The passage before us reminds us of the importance of submitting to our true Master in heaven regardless of our circumstances. It teaches us to accept God's sovereign will for our lives- even when that includes death of a loved one, cancer, financial hardship, and unexpected losses. In addition, this passage shows us that Christ has redeemed the work ethic for the Christian so that tasks that we often view as menial are transformed into opportunities for worship. Digging ditches, washing dishes, changing diapers all become tasks of worship to be done heartily and with sincerity of heart for the glory of the Lord our King.
Let's look at these last two admonitions in this broader passage: 1) a message for slaves, and 2) a message for masters.
I. A Message for Slaves (3:22-25)
The root command is for "slaves" to "obey those who are [their] masters on earth". The subtle emphasis is on the temporary nature of the command. This will come out more as we work through the text. But notice Paul says "masters on earth". We have a greater Master in heaven and any obedience done to earthly masters is just that- its obedience to earthly masters. But in our obedience to earthly masters we must not forget our Greater Master in heaven!
Notice three things Paul points to regarding the slaves obedience to his or her earthly master.
1. The Proper Expectation
Paul says this obedience is to be "in all things". I love the simplicity and frankness of the Apostle. What makes this expectation even more stunning for us in the 21st century is accentuated when we understand how Romans viewed slaves in the first century- the century Paul was penning his letter in.
One Roman writer divided agricultural equipment into three categories: 1) articulate, 2) inarticulate, and 3) mute. The mute were tools. The inarticulate were animals. The articulate were slaves. In other words, the only thing that separated slaves from hammers and animals was that they could speak! One Roman statesmen said, "Old slaves should be thrown on a dump, and when a slave is ill do not feed him anything. It is not worth your money. Take sick slaves and throw them away because they are nothing but inefficient tools".
All these realities- and still Paul did not soften the command. The command is comprehensive- "in all things". Peter supports Paul in this command. He says, "Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable" (I Pet. 2:18-20).
This expectation (obedience in all things) seems harsh. Why not call for a social revolution, Paul? Why more obedience? It even sounds more one sided when one notes the number of verses addressed to slaves compared to the number addressed to masters. For those of you not good at math--that is a 4/1 ratio....4 written to slaves/1 written to masters.
Paul does not answer the above question in Colossians, but he does in I Timothy 6:1 where he says that slaves are to "regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against".
Simply put: obedience to masters was an issue of the Gospel. More specifically, it was an issue of evangelism. Obedience would do more for the Gospel than would social revolt against one's master. Social revolt (in this culture) could provide an opportunity for the Gospel to be spoken against. Paul did not want that, and neither should we. Thus, we must submit to our earthly masters. If slaves (in the 1st century) were expected to obey "in all things", then how much more should employees (in the 21st century) obey their employers. This is true especially when one looks at the insurance, high wages, and limited authority present in our culture.
But sheer obedience "in all things" isn't enough. Paul is also concerned about one's motives as he or she obeys "in all things".
2. The Proper Motivation
Verse 22 continues to say that a Christian slave's motivation should "not" be fueled "with external service, as those who merely please men". In other words, a Christian slave should not just work when his earthly master is watching. He should not just work to get that promotion. Nor should he work just to avoid termination. He should not work for any motivation that is focused on self, one's boss, or one's job as the primary end or goal of one's "service".
Rather, the Christian slave's motivation is made clear by the Apostle. It is to be fueled "with sincerity of heart, fearing the Lord. Whatever [a Christian slave does] in regard to his "work" must be done "heartily, as for the Lord rather than for men."
Verse 23 is more or less a repetition of vs. 22. In other words, to do something with "sincerity of heart" (vs. 22) is to do it "heartily" (vs. 23). "Sincerity of heart" means with singleness of heart. It speaks of a heart undivided in motive. A heart that has a single motive (not dual) will do work "heartily", or out of the very essence of one's soul. He will do it with full gusto--with all his being. Paul is setting forth the principle in Ecclesiastes 9:10 by Solomon, "Whatever your hand finds to do, do it with all your might".
Here's the point: God cares about motives! And to take it up even one more notch, God cares that our motives be imbued with a spirit that is directed to the Lord. To "fear the Lord" (vs. 22) is to do one's work "as for the Lord rather than for men" (vs. 23).
Being noticed for one's work whether it be praise, recognition, and even a promotion is always incidental in God's eyes to the important thing, which is one's motives. Someone with proper motivation will direct their work to the Lord for His glory- not to other people, one's master, or to self.
Jesus Christ is the believer's ultimate Master. In fact, in Ephesians 6 (the parallel passage to this passage) Paul specifically calls us "slaves of Christ". In that passage, note Paul's language, "Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart" (Eph. 6:5-6).
The essence of what Paul is getting at in both Colossians and Ephesians is the same. He is speaking of the importance of obedience in all things directed by the proper motive, which is a motive that seeks to serve the Lord Jesus Christ first and foremost in one's work under earthly masters.
Again, one might ask Paul, "Why not a social revolution against slavery?" Why does Paul demand more obedience from Christian slaves to their earthly masters when they have an Ultimate Master in heaven who loves them unconditionally, having freed them from their slavery to sin? Again, Paul answers that question in Titus 2:9-10 which says, "Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect".
The answer is clear and simple. Obedience to earthly masters is an issue of spirituality. We could say it is an issue of sanctification, maturity, and commitment to the Lord one claims to follow. To the degree in which a Christian slave obeys and honors his earthly master is to the degree that the Gospel is adorned. To adorn the Gospel is to make it lovely. To make the Gospel lovely is to make God's saving grace of sinners attractive, not ugly. When a Christian slave possesses a disobedient, bitter, and ugly spirit toward his or her superior, then he or she is doing nothing less than failing to adorn the Gospel. And, of course, that means that it is not just an issue of sanctification, maturity, and commitment, but also it becomes an issue of evangelism.
If God is sovereign over who comes to saving faith why should we care? Well, I submit that if you actually view that question as legitimate for the Christian then you have missed the point of the Great Commission. You have a perverted view of God's sovereignty in salvation and His choice to use us as agents to accomplish His will. All Christians have the privilege to manifest the beauty of the Gospel to sinners. We are the salt of the earth, as Christ said. Every action of a believer will either adorn the Gospel, or it will make the Gospel ugly. And that includes one's obedience (or lack there of) toward earthly masters.
What if your earthly master is a Christian? Does the responsibility to adorn the Gospel remain? Paul thinks so. When it is the case that a Christian slave has a Christian master, then that slave is to "serve [them] all the more because [those who partake of the benefit] are believers and beloved" (I Tim. 6:1-2).
We must remember that Christianity is not just personal; it is relational. Paul's whole point in this letter is that the Christian must (because he is indwelt by the Spirit and has the power to) take off the sinful clothes of the old man and replace them with the virtuous clothes of the new man. This was the point of chapter 3. Then in 3:18 Paul is saying this new looking man or woman is to wear these clothes in all their cherished relationships- husbands/wives; parents/children; slave/master.
The Christian slave's proper expectation (obedience in all things) and his proper motivation will fall into place when he possesses the proper realization.
3. The Proper Realization
Notice the realization given by Paul in vss. 24-25. It is twofold. The realization regards the justice of God. God rewards the Christian slave's obedience to his earthly masters (vs. 24). God disciplines the Christian slave when their exists disobedience to his earthly masters (vs. 25).
"Knowing" points to the realization "that from the Lord [the Christian slave] will receive the reward of the inheritance. It is the Lord Christ whom [the Christian slave] serve [s]."
The Gospel teaches us that as Christians we will never be judged for our sin. Christ has, as John Newton wrote, "hushed the laws loud thunder. He has quenched Mt. Sinai's flames". Nevertheless, Scripture also teaches that a Christian will be judged according to the way he lives the Christian life regarding his works (2 Cor. 5:10; Rev. 20:12-13; I Cor. 3:10-15; Rom. 14:10-12). It seems to be that Paul is looking beyond this life toward the rewards awaiting the faithful Christian in this lifetime specifically regarding his or her obedience to their earthly masters.
Slaves in the first century were not even allowed to own property under Roman law. They received no inheritance. Its as if Paul is promising these slaves in the Roman Empire a sure inheritance, not from their earthly masters, but from their Ultimate Master in heaven! Paul is reminding these Christian slaves that even if their earthly master fails to recognize their hardwork, there exists and Ultimate Master in heaven (the Lord Jesus Christ) who sees all and knows all. He is aware of your obedience and He will reward you accordingly. And His reward is greater than any earthly inheritance or reward. This realization changes ones motives and aids the Christian slave to persevere in obedience.
But there is another side to this realization- I told you that it was twofold. God not only sees and rewards the good a Christian slave does, but also the Christian slave would do well to realize that "he who does wrong (not obeying in all things with the right motives) will receive the consequences of the wrong which he has done and that without partiality" (vs. 25).
It is likely that this side of the realization applies to the master as well as the slave (note Eph. 6:8). The principal in vs. 25 seems to be the opposite of the principal in vs. 24. Vs. 24 is saying, "Be confident that God (your heavenly Master) sees your hard work you put forth even when your earthly master does not and will reward you accordingly." Vs. 25 is saying, "Be confident as well that God sees your lack of hard work and disbobedient spirit even when your earthly master does not and you will not get by with that.
And the end of vs. 25 tells us that God judges "without partiality". A Christian slave is not to assume that he can treat his earthly master any way that he wants. And a Christian master is not to assume that he can treat his slave anyway that he wants to . God is a God of justice, and he will show no preference to either party. He will punish and reward accordingly- in a fair manner.
Remember: Paul never approved of Onesimus running away from Philemon. He did plead to Philemon that he treat Onesimus as an equal. But let us not forget that he sent Onesimus back to his life of slavery as well.
How does this message for slaves apply to Christians today? As I said earlier, it applies in the employer/employee relationship quite well. It changes the Christian's entire work ethic whether its in service at one's place of employment, or service to the body of Christ. This passage also has profound application for anyone who finds themself in adverse circumstances. Life brings adverse circumstances to everyone in some way and at some point. It is a reminder to us to submit with joy to our Soveriegn Master in heaven regardless of earthly circumstances.
II. A Message for Masters (4:1)
Although the message for Christian masters is much shorter, it is no less important. Paul tells Christian "masters" to "grant to [thier] slaves justice and fairness, knowing that [they] too have a Master in heaven".
Very simply, Paul is reminding Christian masters that in a very true sense they are slaves as well. They are slaves to a greater master than themselves. And this should prompt a true Christian to, therefore, treat his slave with "justice and fairness".
What does it mean to treat them with "justice and fairness"? Specifially, Paul has in mind the idea of having a proper perspective of their earthly authority. Notice what Paul says in Ephesians 6:9, "And masters, do the same thing to them (their slaves), and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him."
In other words, Paul is telling Christian masters (in both texts) to not have a higher view of their authority than they should, remembering that the highest authority is in heaven. And this higher authority- the authority of Christ- is omnipotent and omniscient. Paul is telling Christian masters to loose their pride. He is saying, "Don't be so self absorbed in your authority that you strut around even while sitting down". This is nothing short than a call for Christian masters to treat their Christian slaves as equals and brothers. Paul is repeating the idea he expressed in Colossians 3:11, "...there is no distinction between....slave and freeman".
Paul told the same thing to Philemon (Philemon 16). He said, "No longer treat Onesimus as a slave, but as more than a slave. Treat him as a brother- an equal, Philemon."
This is all reminisent of the golden rule exclaimed by Christ in Matthew 7:12, "..in everything treat people the same way you want to them to treat you". Just as a Christian slave is accountable to his true Master (the Lord Jesus Christ) and therefore must "fear the Lord and serve the Lord...rather than men", so too must the Christian master do the same. Afterall, God is "without partiality". He is a God of justice. He is the ultimate Master.
Conclusion
It is noteworthy that even though Paul does not explicitly call for a social revolution against slavery, he nevertheless sowed the seeds for it. For the principle of the golden rule given to masters, taken to its logical extreme, sees no place for slavery! And indeed, in God's providence slavery no longer exists in many quarters of the world. We must also pray for Christians in Sudan who are in chains. We must be aware that slavery still exists. And we must pray for God to do something to break those chains. At the same time we must also pray that God would give Christian slaves the ability to apply this passage in their own situation.
For us it is much easier. We are not in chains. We live in a priveleged country. We must seek to do all work to the glory of Jesus Christ by honoring our earthly masters. Obedience in all areas is important for the Christian to say the least. Its an issue of the Gospel- its an issue of proper evangelism.
We must remeber that we are all slaves, that is, slaves to Jesus Christ. He has freed us from slavery to sin. And this freedom gives us the unique privileage to be a slave to Him instead (John 8:34-36)!
Seeking to Recognize My Slavery,AMS
No comments:
Post a Comment