Colossesi 3:18 Commento

I. The apostle exhorts us to set our hearts upon heaven and take them off from this world (Col 3:1-4). II. He exhorts to the mortification of sin, in the various instances of it (Col 3:5-11). III. He earnestly presses to mutual love and compassion (Col 3:12-17). And concludes with exhortations to relative duties, of wives and husbands, parents and children, masters and servants (Col 3:18-25).

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 (Col 3:18): Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hupotassesthe. It is the same word which is used to express our duty to magistrates (Rom 13:1, Let every soul be subject to the higher powers), and is expressed by subjection and reverence, Eph 5:24, Eph 5:33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, Ti1 2:13, Ti1 2:14. 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, Co1 11:3, Co1 11:8, Co1 11:9. 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, Col 3:19. They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves (Eph 5:25, Eph 5:28, Eph 5:33), 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, Co1 11:9, Co1 11:11, Co1 11:12. II. The duties of children and parents: Children, obey your parents in all things, for this is well-pleasing unto the Lord, Col 3:20. 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 (Eph 6:2) 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 6:2), 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 (Col 3:21): "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 Eph 6:4. 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, Col 3:22. 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 Gen 20:11, Because I thought, Surely the fear of God is not in this place. Neh 5:15, But so did not I, because of the fear of God. "And whatsoever you do, do it heartily (Col 3:23), 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, Col 3:24. 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," Col 3:25. 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 1 Cor. 7 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!

INTRODUCTION TO COLOSSIANS 3 This chapter contains exhortations to several duties, some more general, which relate to all Christians, and others more particular, which belong to saints in such and such a state of life. The apostle begins with an exhortation to seek things heavenly, and not earthly, and to set the affections on the one, and not on the other: the arguments used to enforce it are taken from the saints being risen with Christ; from Christ being in heaven at the Father's right hand; from their being dead to sin, the law, and the world; from their having life in Christ safe and secure; yea, from Christ being their life, and their appearance with him in glory, Col 3:1. And next he proceeds to an exhortation to the mortification of sin, and the deeds of it, which he urges from the wrath of God coming upon men for these things, and from the consideration of their former state and condition, expressed by walking and living in them, Col 3:5, and by a metaphor taken from the putting off and on of garments, he exhorts to the putting off of the old man, with his deeds, several of which are mentioned, Col 3:8, and to the putting on of the new man, and to the exercise of various graces, as mercy, meekness, forbearance, forgiveness, charity, and peace, Col 3:10. And then he proceeds to exhort to such duties as relate to the word and worship of God; as that the word of Christ should have an abiding place in them, and that they should teach and instruct one another by singing psalms, hymns, and spiritual songs, and do all they did in a religious way, in the name of Christ, with thankfulness to God by him, Col 3:16. And closes the chapter with the duties of wives to their husbands, and of husbands to their wives, and of children to their parents, and of parents to their children, and of servants to their masters, Col 3:18.

Wives, submit yourselves unto your own husbands,.... The apostle proceeds from those duties which related to them as church members one towards another, for their mutual good and edification, and the glory of God, to such as concerned them in their own houses and families, as in a natural relation to each other; as husbands and wives, parents and children, masters and servants; showing hereby, that the Gospel does not at all break in upon, but establishes the duties of common and civil life. Concerning the duty wives to their husbands, here exhorted to; see Gill on Eph 5:22. The reason urging to a regard to it is, as it is fit in the Lord; that is, Christ, as the Syriac version reads it. Subjection of wives to their own husbands is "fit" and proper in its own nature, by reason of the original creation of man, and of the woman from him: man was made first, and then the woman; and the woman was made out of the man, out of one of his ribs; and so, though not to be trampled under his feet, but to be by his side, and an help meet to him, yet not to be head, or to rule over him. Moreover, the woman was made for the man, and not the man for the woman; add to this, that the woman was in the transgression, and the means of the fall of man, which gave a fresh reason for, and made the obligation to subjection to him the stronger: and it is also a "decent" and becoming thing for wives to be subject to their husbands; for as it is giving honour to them, it is a real ornament to themselves, and is one of those good works which women professing godliness should adorn themselves with; and makes more comely and beautiful than broidered hair; gold, pearls, or costly array, yea, than their natural favour and beauty: it is what is fitting "in the Lord": it is what he requires, not only what the law of God requires, see Co1 14:34 and which was enjoined originally, see Gen 3:16 and was charged as a duty under the legal dispensation; but is what is commanded by Christ under the Gospel dispensation, and is to be observed by all those that are "in" him, that profess to be new creatures, converted persons, that so the word of God be not blasphemed, and the enemy have no occasion to reproach, see Tit 2:5 though this phrase may also be considered as a restriction and limitation of this subjection; that though it reaches to all things, yet only to such as are agreeable to the will of the Lord, and not contrary to the Gospel of Christ; for in these they are not to be subject to them, but to Christ the Lord; but in all other things they are, even as the church is subject to Christ: and when this is the case, such subjection is regarded by Christ as if it was done to himself; and indeed his honour and glory should be the governing view in it; see Eph 5:22.

That is, be subject for God's sake, because this adorneth you, he saith, not them. For I mean not that subjection which is due to a master, nor yet that alone which is of nature, but that for God's sake.

Nor can it be doubted that it is more consonant with the order of nature that men should bear rule over women than women over men. It is with this principle in view that the apostle says, “The head of the woman is the man”; and, “Wives, submit yourselves to your own husbands.” .

I have taught fathers to teach their children instruction in the fear of the Lord, children to obey their parents in wholesome admonition; I have taught wives to love their own husbands, and to fear them as masters, and husbands to observe fidelity to their wives; I have taught masters to treat their slaves with clemency, and slaves to serve their own masters faithfully; I have taught the churches of the believers to reverence one almighty, invisible, and incomprehensible God.

Why does Paul command this not in all epistles, but in this one and also in the epistles to the Ephesians, to Timothy, and to Titus? Probably because in these cities there were disagreements of this kind. Or because the Church here was firm, and everything else was good, but about this they disputed. In the epistles to other churches, which needed the exposition of higher doctrines, it was necessary to write about those doctrines, and there was no need to touch upon these instructions. The Epistle to the Colossians in this regard is very similar to the Epistle to the Ephesians. What does "in the Lord" mean? This is put in place of: obey for the sake of the Lord. For I require not merely the submission that is according to nature (the latter is clear from the words: "as is fitting," that is, as is proper), but preeminently for the sake of God.

Having given a general direction to all, Paul now begins to give particular directions. First, he gives special directions which relate to the various states found in the Church; secondly, certain directions which apply to all states in certain conditions (4:2). There are three special directions, according to the three kinds of relationships the Philosopher finds in domestic society: that of husband and wife; father and child; and the master and slaves (v. 22). Each of these is divided into two parts insofar as he urges subjects to obey and their superiors to govern with moderation. He says, wives, be subject to your husbands, and adds, as is fitting, because this has been decreed by God's law: "You shall be under your husband's power, and he shall have dominion over you" (Gen 3:16); "The women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says" (1 Cor 14:34). The reason for this is that ruling is a function of reason; and because men's reason is stronger, they should preside. He adds, in the Lord, because all things directed to certain ends must ultimately be referred to God.

The apostle exhorts the Colossians to heavenly-mindedness after the example of Christ, that they may be prepared to appear with him in glory, Col 3:1-4. Exhorts them also to mortify their members, and calls to their remembrance their former state, Col 3:5-7. Shows how completely they were changed from that state, and gives them various directions relative to truth, compassion, meekness, long-suffering, forgiveness, charity, Col 3:8-14. Shows that they are called to unity and holiness; and commands them to have the doctrine of Christ dwelling richly in them; and how they should teach and admonish each other, and do every thing, in the name of the Lord Jesus, Col 3:15-17. The relative duties of wives, Col 3:18. Of husbands, Col 3:19. Of children, Col 3:20. Of fathers, Col 3:21. Of servants, Col 3:22. He concludes by showing that he that does wrong shall be treated accordingly, for God is no respecter of persons, Col 3:23-25.

Wives, submit yourselves - Having done with general directions, the apostle comes to particular duties, which are commonly called relative; because they only belong to persons in certain situations; and are not incumbent on all. No woman has the duty of a wife to perform but she who is one, and no man has the duty of a husband to perform but he who is married. The directions here to wives, husbands, children, parents, servants, and masters, are so exactly the same in substance with those in Eph 5:22-33 (note); Eph 6:1-9 (note), that there is no need to repeat what has been said on those passages; and to the notes there the reader is requested to refer. As it is fit in the Lord - God commands it; and it is both proper and decent.

EXHORTATIONS TO HEAVENLY AIMS, AS OPPOSED TO EARTHLY, ON THE GROUND OF UNION TO THE RISEN SAVIOUR; TO MORTIFY AND PUT OFF THE OLD MAN, AND TO PUT ON THE NEW; IN CHARITY, HUMILITY, WORDS OF EDIFICATION, THANKFULNESS; RELATIVE DUTIES. (Col. 3:1-25) If . . . then--The connection with Col 2:18, Col 2:23, is, he had condemned the "fleshly mind" and the "satiating to the full the flesh"; in contrast to this he now says, "If then ye have been once for all raised up (Greek, aorist tense) together with Christ" (namely, at your conversion and baptism, Rom 6:4). seek those things . . . above-- (Mat 6:33; Phi 3:20). sitteth--rather, as Greek, "Where Christ is, sitting on the right of God" (Eph 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (Co1 15:47-48). We are already seated there in Him as our Head; and hereafter shall be seated by Him, as the Bestower of our bliss. As Elisha (Kg2 2:2) said to Elijah when about to ascend, "As the Lord liveth . . . I will not leave thee"; so we must follow the ascended Saviour with the wings of our meditations and the chariots of our affections. We should trample upon and subdue our lusts that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Mat 6:21; Joh 12:32) [PEARSON]. Of ourselves we can no more ascend than a bar of iron lift itself up' from the earth. But the love of Christ is a powerful magnet to draw us up (Eph 2:5-6). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.

unto your own husbands--The oldest manuscripts omit "own," which crept in from Eph 5:22. as it is fit in the Lord--Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord."