Isaac Dagneau | Colossians 3:22-4:1 | Only Jesus: A Study in Colossians
Please turn with me in your Bibles to Colossians 3. If you don’t have a Bible, please take one from the back table—and talk to me after if you don’t have a Bible and would like one. We can provide you with one. We’ll be studying Colossians 3:22-4:1. We’re continuing our series through the letter of Colossians that we’ve called “Only Jesus.” The emphasis for the past month or so, as we’ve looked specifically at Colossians 3, is that, having been united with Christ, we must live like Christ. So, Christ died; you died—your old self enslaved by sin, crucified, gone. Christ rose; you rose—to a new life empowered by the Spirit of Christ. Christ never sinned; you kill sin, every day. Christ loved boldly; you love boldly. Christ teaches and corrects us; we teach and correct one another. Christ worships God in thankfulness; we worship God in thankfulness—and so on. And all of this is in only Jesus. Not ourselves alone.
The main point of application of today’s text for us is this: We, as the church, are to work for the Lord in the fear of the Lord. We, as the church, are to work for the Lord, in the fear of the Lord. Here’s what we’ll do: we’ll first read the text and it’s sister text in Ephesians 6:5-9 and pray, then secondly, I’ll say a few words on 1st Century Roman slavery, then thirdly, we’ll walk through the Colossians text to understand what Paul is saying, and then finally we’ll attempt to apply the principles to our lives.
So, Colossians 3:22-4:1 (read). I’ll now read Ephesians 6:5-9 (read). Let’s pray: Father in heaven, we are gathered together this morning to hear from you. If this is not our desire, then make it our desire. Pour out your Spirit on our hearts and minds as we dig into your Word. Our primary goal here is not to “better ourselves,” but to better see your Son Jesus Christ—because in seeing Jesus we’re seeing God himself. Grace us this morning with a heavenly glimpse. And may the inward transformation from seeing your Son Jesus this morning, work its way from inside to outside. Thank you for this time, this space, and this country to allow us to do this so publicly and comfortably. Help us remain attentive as we now turn to your Word and truth. In the name of Christ, amen.
There are truths in this text that are for everyone at every time. The work of Bible students (which we all are, or ought to be) is to extract those eternal truths from a temporal context. We’re reading a historical document from two thousands years ago from the other side of the world. And if clothing trends can drastically change in a matter of decades, then that means social and economic structures can definitely change over centuries. That being said, it only makes sense that we briefly talk about slavery in the first century. I hope to provide us with just enough information to help us with our text, because my first priority is to help us know and apply God’s Word—not to teach history. But in order to know and apply God’s Word, we need to know a bit of history.
So, bondservants, slaves, servants—maybe you have a different translation of this word that Paul begins v. 22 with. Two questions we need to ask and try and answer: Firstly, what was slavery like in the Roman Empire in the 1st century? and secondly, why didn’t Jesus or the apostles bring it to an end?
Let’s look at that first question: what was slavery like the Roman Empire in the 1st century? The first thing to note is that 1st Century slavery in the Roman Empire wasn’t identical to the African slave-trade in the 1700s—which we often think of when we think about slavery. We could say that brutal racial discrimination and abuse marked that sad time in the world and in Christianity (with the effects long lasting), but we can’t say the same regarding 1st century slavery, which was not essentially racial and which didn’t all include abuse. Slavery was deeply embedded in the social and economic structures in the Roman Empire—in fact, much of the world’s cultures practiced forms of slavery up until the modern time—and still do in various forms. That doesn’t mean it’s right, but we need to look at the context of our passage in light of the fact that slavery was very normal. Historians say that nearly one third of the Roman population were slaves. It was part of life, and people may have not even considered life without it.
Secondly, slaves weren’t always forced into slavery. We’d be surprised to know that some slaves were voluntary slaves—meaning, they needed money, and the Roman government didn’t have bankruptcy laws or welfare, so what did they do? They gave themselves or their family to a master. They then could survive and even earn a wage. Other times slaves were prisoners of war, or prisoners in general. Contrast this with the African slave-trade which consisted of probably 100% kidnapping, which Paul condemns in 1 Timothy 1:10.
Thirdly, although there were certainly slaves who suffered brutal and inhumane actions from their masters, there were also good masters and very successful slaves. One could, generally speaking, live a “good” life as a slave and even make a name for him or herself. One scholar said that some slaves were the equivalent to those today with PhDs. Some slaves were teachers and doctors. In many ways, if you did well as a slave (which obviously included a good master in a good household), you could do far better financially and socially than some of your freeborn citizen friends. Another scholar mentioned that it wasn’t surprising to witness slaves only being slaves for about ten years—when they could then purchase their freedom, or their service was up.
So, 1st Century slavery in the Roman Empire (which, much more could obviously be said), wasn’t exactly like the slavery we often think of when we think about slavery. It was barely racial (if at all racial). It could be economically beneficial for both parties, depending on the master, household, and slave. And it could lead to a not-bad life. Now, all that being said, the philosophical foundation of slavery is still and always will be false—the idea that some people are and can be property belonging to another—a mere object or tool for another’s comfort. Slaves today are and slaves back then were considered property, and therefore, inferior to free people. The dark centre of slavery is the belief in a hierarchy of being—the belief that one person is greater in being than another, simply because one is a slave.
All that being said, 1st Century slavery in the Roman Empire, though sinful and philosophically flawed at its core, didn’t necessarily mean that 100% of it was as harsh as we might gather it to be. But that’s not minimizing the abuse that was suffered. The ideology of slavery, that “someone” is actually “a thing,” can so easily lead to cruel and unthinkable actions. It depended on the master. Some people take care of their things, some people don’t. If some people find their things insufficient, they fix them so they will. Others, throw them away. But anyways, slavery was a part of society—ingrained in their thinking. Slaves even had slaves! And slaves who finally got their freedom, went and got slaves—even after what they’ve been through. Hopefully that gives us just one snapshot of slavery in the Roman Empire in the 1st Century.
Let’s move on to the second question: why didn’t Jesus or the apostles bring slavery to an end? That’s a big question, and I’m not going to pretend that I have the answer to quiet all minds. But, perhaps we’re asking the question wrong. That question assumes that they didn’t bring it to an end—or that they maybe didn’t care if it came to an end. If we believe that God is good and that his Word is good, then we should already know that it’s on his heart and mind to end all sin. This means that the core idea of slavery—that someone is inferior to another in being and therefore considered property—was and is something that God will bring to justice. God hates sin—therefore, God hates the devaluing of his creation to objects. Therefore, we should change the question to: how ‘did’ Jesus and the apostles bring slavery to an end? Well, before we think that question is flawed, because the institution of slavery existed for centuries after, perhaps this simple analogy will help. How do I enjoy an organic apple when I’m living far away from any store? I must obtain a specific seed—an apple seed—dig up some dirt, plant the seed, water and nurture it as the seed grows into a little sapling, continue to water it, prune it. It takes a while. And then finally, I’ll eat an organic apple. Perhaps, then, we can ask the question this way: how ‘did’ Jesus and the apostles ‘plant the seeds’ that would bring slavery to an end? Here are two ways:
Firstly, by sticking to the mission. One scholar explains this well. He writes of the mission of Jesus: “[Jesus] did not come to overturn the Roman economic system, which included slavery. He came to free men and women from their sins. And here’s my point: what his message does is transform people so they begin to love God with all their heart, soul, mind, and strength and to love their neighbour as themselves. Naturally, that has an impact on the idea of slavery.” He goes on to say, “The overthrowing of slavery, then, is through the transformation of men and women by the gospel rather than through merely changing an economic system. We’ve all seen what can happen when you merely overthrow an economic system and impose a new order…In the final analysis, if you want lasting change, you’ve got to transform the hearts of human beings. And that was Jesus’ mission.”
Jesus and the apostles had one mission: to preach the gospel so that the Spirit would transform the hearts of sinners. And the sinners-now-saints with new hearts would suddenly, and slowly, see and encourage change in their lives. A transformed heart is proven by transformed hands. Jesus nor Paul nor Peter wrote appeals to the Roman government to reform culture and society, though it was full of sin. Though social justice might improve temporal issues in the culture, they’ll never improve eternal issues in the heart. Jesus and the apostles remained on mission, because it is always re-formed hearts that will matter more than re-formed societies. Therefore, they never said, “Let’s end slavery in the world!” but rather, “Let’s end slavery in the heart! Because we know that freedom from sin will always lead to good fruit—no matter how long it takes.” They stuck to the mission.
Secondly, Jesus and the apostles broke down the sinful discrimination that was present in culture by equalizing everyone in terms of the cross. It sounds crazy, but Jesus was making a statement when he joyfully received children and conversed with women. Jesus even commissions to make disciples in all nations, meaning that racial barriers would be crossed—and not only crossed, but the gospel would be applied to all people, not just Jews. Jesus was intentionally blind to cultural and societal discrimination.
In terms of Paul’s writing in the life of the early church, perhaps two of the most powerful verses are Galatians 3:28 and Colossians 3:11 (and there are other verses that hint at the “moving away from” slavery). Paul writes in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” Colossians 3:11, “Here (in the church) there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.” Basically, he’s radically saying that everyone in Christ—through repentance and belief—are equal. They don’t lose their identity as, say, a Jew, or a woman, or a free person, but the cultural lines are erased in terms of inhumane distinctions. How? Because of the truth of the well known phrase, “The ground is equal at the foot of the cross.” Doesn’t matter if you’re a slave, free, man, woman, Jew, Greek, murderer, thief, princess, whatever! When you repent of your sin and believe in the gospel, you’re spiritually equal with one another—even though your identity and current situations on earth will have an impact on your life.
So, Jesus and the apostles planted the seeds that eventually led to the abolition of the institution of slavery by sticking to their mission—focusing on a changed inside rather than a changed outside—and by injecting the antidote into the centre of the slavery ideology—that antidote being, you are all one in Christ.
I hope, then, that that gives us a glimpse of 1st century slavery in the Roman Empire, and how Jesus and the apostles provided the foundation to its end.
Now, let’s start engaging with the text. V. 22 (read). Paul commands the slaves to do one thing, and then gives them three ways in which they are to do that one thing. Slaves are to obey their earthly masters in everything—similar to v. 20 in regard to children. By nature of the institution, slaves were to perform the tasks given them by their masters without question. And Paul doesn’t challenge that, but commends it.
And they are to obey their earthly masters in everything by, firstly, not being manipulative or deceptive. They aren’t to work hard when their master is looking, and then slack off when they walk away. They aren’t to give the appearance of a good “work ethic” in the face of their master, just for the sake of pleasing them. Rather, secondly, they are to obey with sincerity of heart. That word sincerity has the meaning of singularity—there’s a single purpose of the heart. When they obey their earthly masters, they’re obeying with an undivided heart-focus. Perhaps some of the Christian slaves hearing this for the first time are asking themselves, “But why?!” This brings us to the third way by which they are to honestly obey their earthly masters: in the fear the Lord. Their honest work in their obedience of their earthly masters is to be done with a recognition, awe, and reverence of the Lord. This was incredible for the slaves to hear. Paul is directly connecting their culturally “low” and “despised” service, to the “high” and “exalted” Lord. But notice as well that this wouldn’t just bring a sense of light happiness, but also a heavy sense of responsibility: work honestly in the recognition of the Almighty Judge, Jesus Christ, who sees and knows all.
Paul then further develops what it is to “work honestly in the fear of the Lord” in vs. 23-25 (read). The principle-truth in all of what Paul just said is this: slave, ultimately, you’re working for your heavenly Lord—not for your earthly master. In their submission and obedience to their earthly master, they are submitting and obeying their heavenly master—Christ. Paul writes this plainly at the end of v. 24, “You are serving the Lord Christ.” “Serving” in the Greek is in an imperative sense, so it has a strong verbal action: serve the Lord Christ! But let’s go through this section slowly. Paul first commands the slaves to “work heartily,” reemphasizing that “undivided heart-focus” of their work. But now, unlike before, he adds, “as for the Lord and not for men.” In other words, work honestly and hard as if only for Christ! That’s radical! And as soon as someone hearing this might think, “Ah but this is merely a metaphor and not real,” Paul adds, “knowing that from the Lord you will receive the inheritance as your reward.” No metaphor. No analogy. Slaves are to do honest work in obedience to their earthly masters, because in serving their earthly masters they’re serving their heavenly Lord who has given them an eternal inheritance beyond understanding that is waiting for them in heaven as their reward. Their faithfulness in genuinely obeying their earthly masters in the fear of the Lord is evidence of their faith in the Lord, and their faith in the Lord obtains for them an incomparable future hope and inheritance. Paul connects their earthly work to their heavenly blessing.
But he adds one more thing (read Colossians 3:25). The Lord will impartially—with complete equality—judge the wrong done from wrongdoers. This includes not only the unjust and unfair treatment of the master, but the people-pleasey, insincere, deceptive, and lazy work of the slave. God will judge the wrong in this world—and he won’t judge the 1% stronger than the 99%! He’s fair and equal.
Finally, he writes to the earthly masters in Colossians 4:1 (read). Within the institution of slavery present at the time, people who had slaves who came to know Christ, were now commanded to treat their slaves justly and fairly. Certainly some masters would have already done this, but now Paul makes it a mandatory command. But Paul grounds this command in something else—in something that equalizes both earthly masters and earthly slaves (read 4:1b). Paul is saying, “Look, you’re no different than your slave. You have a Master (capital M) that you’re accountable to in heaven. And just as your Master treats you justly and fairly, you must treat your slaves justly and fairly.” We read earlier in Ephesians 6:9, “Masters…stop your threatening (which was obviously a temptation for them), knowing that he who is both their Master (capital M) and yours is in heaven, and that there is no partiality with him.” Equal.
As you can see, the Holy Spirit, through Paul, sets the standard for both slave and master high. In some respect, he’s saying, “If Christ were in your situation, this is how he would act. As a slave, he would be honest, truthful, and doing all his work for God because he knows God is watching (and this is exactly what he did for us in the gospel). And as a master, he would be just and fair in his treatment, never acting arrogantly as the king (which is true of him today).
Now, having looked at this text, how can we apply it to our lives? Well, at least in western civilization, the social institution of slavery has ceased. There is undoubtedly still slavery in this world, but for the most part, it’s internationally deemed as unhealthy, and therefore the slavery that exists in many first and second world countries are more secret and covered up. So, how can we apply this text to us today—in a society that doesn’t publicly utilize slavery? Generally, I would say, this text applies to everyone who experiences “servant-like” work and “leader-like” work. And for most of us, we at some time or another experience these. For example, what comes to mind the quickest is your formal work. Many of you in this room are employees, and some of you are employers. Now, employees are not slaves by any means, and employers are not “masters” of their employees—owning them as property. But, an employee is under an employer in position (nothing to do with being or dignity), and therefore applying what Paul has commanded to slaves would be good and right. And same goes for the employer. Christian employees ought to obey their supervisors in a non-manipulative, single-heart-focus kind of way—working honestly for them. And Christian employers or supervisors or bosses ought to treat their employees, regardless of religion, race, or gender, fairly and justly.
Now, if we left it there we’d be in trouble. That’s merely teaching and applying good and just work ethic. So, remember the main application point of the sermon I said at the begining: we, as the church, are to work for the Lord in the fear of the Lord. Just like the slaves in the Roman Empire, none of our “servant-like” work—whether at home, at the office, in school, etc.—is to be disconnected from the Lord. The servant-like work of a Christian on earth is ultimately for the pleasure and glory of our heavenly king. God doesn’t gain more glory in my weekly sermon prep, than a Christian plumber’s careful and good work under a sink. Both servant-like work and leader-like work that we experience on this earth, is ultimately for God. A puritan chair-maker in the 17 or 1800s was asked why they spent the same time and detail on the intricate beauty and design on the bottom of the chair where no one sees as they did on the intricate beauty and design on the top of the chair that everyone sees. “Because,” they replied, “God sees the bottom of the chair.” Your work—whether at home, abroad, in the bank, at a school, on a rooftop, in an office, whatever—is one of the greatest opportunities of your worship of God. Do not separate your work from your worship. Work for God in the fear of God. Why the fear of God? Because God is judge, and he sees all. Are you slacking? Are you lazy? Are you unjust? Are you manipulative? Are you lying? Are you stealing? Just because your work may not be “Christian,” does not mean you’re free from Christian ethics and practices. God doesn’t turn a blind eye to those in the trades, excusing them from godly speech, just because they’re not in a church. We, as the church, are to work for the Lord in the fear of the Lord—knowing that we’re all servants of the great Master (capital M), and are awaiting a reward for the faithfulness of our confession.
If you’re like me, this message is convicting. How easy it can be to regard work as simply “work,” and therefore not put in the spiritual effort. But may we encourage one another, and stir one another up as we fight to worship God in our work on earth. And our worship at work primarily looks like working honestly and hard—whether in a position of “servant” or “leader.” We, as the church, are to work for the Lord in the fear of the Lord. And here’s the scary reality: we already are working for the Lord, whether we know it or not.