Colossians 3:20-21 - Homilies By E.s. Prout

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.