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Matthew Henry’s Complete Commentary
on the Whole Bible
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Matthew Henry |
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,
II. He exhorts to the mortification of sin, in the various instances of
it,
III. He earnestly presses to mutual love and compassion,
And concludes with exhortations to relative duties, of wives and
husbands, parents and children, masters and servants,
| The Spiritual Life. | 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,
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,
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
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,
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.
| Necessity of Mortifying Sin. | 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
or the corrupt affections of the mind, which lead us to earthly things,
the members of the body of death,
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,
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,
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.
| Necessity of Mortifying Sin. | 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,
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.
| Love Recommended. | 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,
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
toutois—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: psalmois kai
hymnois kai odais–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,
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.
| Relative Duties. | 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, hypotassesthe.
It is the same word which is used to express our duty to magistrates
Let every soul be subject to the higher powers), and is
expressed by subjection and reverence,
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
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
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
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
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,”
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
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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