21. Your Relationships – Sacred Role of the Servant

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Hymns: RHC 445 O Master Let Me Walk With Thee 385 May the Mind of Christ, My Saviour 459 So Send I You

Colossians 3:22-25

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.

In Your Relationships – Sacred Role of the Servant

OUTLINE

  • The Manner of a Christian Servant (v22)
  • The Motivation of a Christian Servant (v23-24)
  • The Mistake of a Christian Servant (v25)

INTRODUCTION

Pertaining to the statement by the Apostle Paul in v22a, “Servants, obey in all things your masters according to the flesh”, Hendricksen observed well, “Nowhere in Scripture is it stated that slavery as such is a divine ordinance, such as marriage (Gen. 1:18, 24), the family (Gen. 1:27, 28), the sabbath (Gen. 2:3), and human government (Gen. 9:6; Rom. 13:1). In and by itself it is not pleasing to God that one man should own another man. The fact, moreover, that Paul addresses slaves and their masters on a basis of equality is significant, and implies their spiritual equality before God. The Roman world was full of slaves. It has been estimated that in Rome itself at one time about a third of the inhabitants belonged to this social class. They had become slaves as prisoners of war, or as convicts, or through debt, kidnaping, purchase, or birth from slave-parents. ”[1]

At this time and in this letter, Paul does not challenge the social order with respect to the institution of slavery, but gives perspective on how Christian slaves can live out their faith within this Roman social structure. Paul clarifies that their allegiance and ownership does not lie ultimately with their human masters, but with Christ himself. They belong to him and are obligated to serve him.[2]

It can be observed that slavery in the Roman world differed significantly from slavery in the New World. Yet slaves in antiquity were still considered possessions over which the owner had powerful rights. Centuries earlier, Aristotle could say, “A slave is a man’s chattel” and “a living tool.” Given the fact that one-third or more of the population consisted of slaves, fifteen to twenty people in a house church of forty-five may have been slaves. In this passage, Paul assumes that slaves are full members of the church and share equally with their masters in all of the blessings of new life in Christ.

Why There Wasn’t a Massive Slave Revolt in the First Century
There is no evidence in ancient literature of a slave rebellion with the abolition of slavery as its goal. Why? Not only was Roman-era slavery a nonracial institution (there were slaves of all races), but most slaves could reasonably expect emancipation by the time they reached thirty years of age. Nor was the work of a slave limited to hard labour; slaves worked in a variety of different occupations—including household management, teaching, business, and industry—and many even owned property. Because of the poverty of many free labourers, the economic and living conditions of slaves were often far better. This led many free labourers to sell themselves into slavery as a means of economic advancement. This is not to say that slavery was essentially an ungodly structure that deprived a person of freedom and dignity. It is simply to affirm that Roman era slavery did not share all of the same features of New World slavery that would ignite a rebellion.[3]

The book of Colossians was written by the Apostle Paul while he was imprisoned in Rome. In the background, is the story of three men – a runaway slave, the offended slave owner, and a godly apostle.  In Rome, Onesimus somehow encountered the apostle Paul, who was under house arrest while awaiting trial on false charges. The details of their meeting are not given in Scripture, but it is clear that Onesimus became a Christian as a result of the apostle’s ministry (Philem. 10). Philemon was the slave owner whom Onesimus had wronged. He too had come to faith in Christ through Paul’s ministry, possibly years before, during Paul’s time in Ephesus (Acts 18–20; cf. 19:26). Philemon owned the home where the Colossian church met (Philem. 2; cf. Col. 4:17). He seems to have been a wealthy and influential man, at the opposite end of the social spectrum from Onesimus. Yet he was a devoted Christian, regarded by the apostle Paul as a beloved “fellow-worker” (Philem. 1). Paul waited to send Onesimus back to Philemon until someone could escort him. Tychicus’ presence ensured some degree of safety for Onesimus on the journey back to Colossae; but from a human perspective, the return to Philemon’s house held a significant personal risk for Onesimus. [4] Colossians 4:18 The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen. Written from Rome to the Colossians by Tychicus and Onesimus. The very presence of this admonition reminds the modern reader that the small church at Colosse consisted of both slave owners and slaves. Philemon is probably one of these slave owners. Although Paul may have objected to the institution of slavery, he advises Christians on how to live within the parameters of this thoroughly entrenched economic and social structure. He urges slaves to obey their masters. He pens these remarks at a time when he has recently come in contact with the disobedient slave, Onesimus, who fled Colosse and his master, Philemon. 

  • The Manner of a Christian Servant (v22)

22 Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

“To obey” ὑπακούω comes from a basic meaning listen to; with the dative of person obey, submit to, be subject to (Ephesians 6:1); with the dative of the thing yield to, obey, surrender to (Acts 6:7); as the duty of a doorkeeper hearken, answer a knock, open (the door) (AC 12.13) [Friberg Lexicon]

The verb is in the Present Active Imperative meaning servants are to obey their masters as a habit of their working life.

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. 

Spurgeon comments on men pleasers – “How much there is of that! How quickly the hands go when the master’s eye looks on! But the Christian servant remembers God’s eye, and is diligent always. “Not with eyeservice as men pleasers.”

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. 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. [Matthew Henry]

The sincere, hearty, diligent service of the servant is emphasized here. Not a complaining spirit, too much work, to little rest, a listless demeanour towards the master’s assigned work.

Joseph was one who obey in all things his master Potiphar according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God.

When his master’s wife had an eye upon him for evil, he fled in the fear of God. This was his response Genesis 39:7-9 (KJV) And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me. But he refused, and said unto his master’s wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

Genesis 39:2-6 (KJV) And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand. And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand. And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field. And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

Joseph became a trusted servant of his master Potiphar. Later, he would be a trusted servant of Pharaoh.

“And whatsoever you do, do it heartily (v23), with diligence, not idly and slothfully, “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. We are really doing our duty to God when we are faithful in our duty to men. 

  • The Motivation of a Christian Servant (v23-24)

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.

Slaves could potentially lack motivation for their work and engage in their responsibilities with an attitude of drudgery. Paul prescribes a new motivation. Ultimately, they serve a different master, and it is him that they should seek to please.[5]

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 (v24). [Matthew Henry]

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,” (v25). 

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. [Matthew Henry]

  • The Mistake of a Christian Servant (v25)

25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

If the slave fails to heed the admonitions that have been issued, he will reap what he has sown.[6]

Under Roman law, in the case of Philemon with Onesimus, he had full power to punish a runaway slave any way he saw fit. Multitudes of Roman slaves were tortured and put to death for far more petty offenses. 

As a standard practice, runaway slaves were branded with an F (for the Latin fugitivus) on the forehead, to make it impossible for them to hide if they should run away again. At the very least, a runaway slave would be given a severe beating. (In the century before Paul’s time, a famous slave revolt led by Spartacus had been suppressed, and from then on Roman law was especially harsh with slaves who rebelled against their masters.) Yet Onesimus returned willingly and apparently without hesitation to his master. That speaks of the genuineness of his faith.

Paul’s epistle to Philemon was no doubt sealed and given to Tychicus to carry on his journey, along with the epistles to the Ephesians and Colossians. The letter is a gentle prompting to Philemon, reminding him of his duty to forgive, and an appeal for extreme mercy toward Onesimus. It shows as clearly as anything in the New Testament the magnanimity of Paul’s heart, and his love of mercy.

Philemon 1:16-19 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

Forgiveness was clearly on Paul’s mind as he penned all three of the letters Tychicus was carrying. The epistle to the Ephesians includes this: “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.” (4:32). And the Colossian epistle expands on the same thought: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.” (3:12–13).

Those verses sum up precisely the message Paul wanted to give Philemon in particular. Having developed a warm affection for Onesimus, he longed to see him reconciled to Philemon, whose friendship and support Paul also cherished.

On a personal level, the ability to forgive for those who have done us wrong is a spirit’s fruit. The true Christian spirit, shows charity, will dispose us to meekly bear the evil that is received from others or the injuries that others may do to us. It is faith in the sovereignty of God to order all things aright in our lives, for God is infinite, eternal and unchangeable in His justice. [7]

Our text provides for us good principles for employer and employee relationship, by way of application. In our service in the work place, let us remember that we are serving our Lord Christ as we serve our earthly supervisors. May we do so not with eyeservice, as menpleasers; but in singleness of heart, fearing God. In so doing, we know that of the Lord we shall receive the reward of the inheritance: for we serve the Lord Christ. 

In the adult working life, one spends possibly 8 hours a day at the work place. A substantial amount time that God has assigned for our waking hours. May it be fruitful for His glory.

CONCLUSION

May the Lord bless His people as He sends them forth to do His bidding. Amen.

[1] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Colossians and Philemon (Vol. 6, p. 173). Baker Book House.

[2] Arnold, C. E. (2002). Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon. (Vol. 3, p. 335). Zondervan.

[3] Arnold, C. E. (2002). Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon. (Vol. 3, pp. 335–336). Zondervan.

[4] John Mac Arthur, The Freedom and Power of Forgiveness, ebook, Logos Bible.

[5] Arnold, C. E. (2002). Zondervan Illustrated Bible Backgrounds Commentary: Romans to Philemon. (Vol. 3, p. 397). Zondervan.

[6] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Colossians and Philemon (Vol. 6, p. 175). Baker Book House.

[7] John Mac Arthur, The Freedom and Power of Forgiveness, ebook, Logos Bible.