Colossians 3:18–4:1

3:18 Paul begins with a direct address to wives (using a nominative plural noun with the article, which can function as an alternative to a vocative.⁴ The repeated use of direct address throughout this section provides structure to the passage and calls those in each group to pay particular attention to the instructions directed to them. Wives are called to “submit” (hypotassesthe) to their husbands (cf. Eph. 5:22, which does not actually contain an imperative but assumes the participle used in 5:21). The middle voice suggests something like “submit yourselves.” That is to say, this instruction is not a harsh order intended to bring cringing subjugation. Rather, it is a call to make a deliberate decision, to choose to act in a certain way. The rationale for such a choice is that it is “fitting in the Lord.” Thus the primary reason for the wife to choose to respond positively to this imperative is not her husband’s will but the relationship she has to Christ. A form of the same verb is applied to Christ himself in 1 Corinthians 15:28: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.” While there are many discussions in commentaries regarding the various social factors that may have influenced Paul’s view of male-female relationships, the fundamental reason for his view is Christological.

3:19 Husbands, on the other hand, are instructed to “love your wives.” Interpreters must be careful when dealing with the Greek verbs used for love. Too many popular expositions draw conclusions from the use of a particular verb, conclusions the language simply cannot support. Here the verb used is agapaō, which is often described as “self-giving” love or “divine” love (particularly in expositions of John 21). The actual usage of the various Greek verbs does not allow such a simplistic conclusion. However, drawing on comparisons to the parallel passage in Ephesians 5:25 (where husbands are instructed to love their wives as Christ loved the church) and the wider Christological context of the passage, it seems likely that the love husbands are to show is the kind of love Christ has shown to his people. This is indeed self-giving love. The short additional instruction not to be harsh may reflect typical experience in the culture of the day, which Paul calls men not to accept as valid. There is perhaps an echo here of Genesis 3:16, where the curse of the woman includes the statement that the husband “shall rule over you,” suggesting an overbearing attitude. As noted above, no rationale is offered for these instructions to husbands.

3:20 Children, unlike wives, are called to obey (hypakouō). This language recalls the fourth commandment, in Exodus 20. Once again, the rationale for obedience is one’s relationship to the Lord: obedience by children to their parents “pleases the Lord.”⁵

3:21 Given that the paterfamilias had full authority in a Greco-Roman household, it is remarkable to see the father being instructed to act in an appropriate manner. It is probably because of this particular social structure that Paul addresses “fathers” rather than “parents.” Fathers are instructed not to “provoke” their children. As in the case of husbands, it may be that Paul is warning of typical behavior in wider society into which Christian fathers may be drawn, whether by social pressure or by their own habits prior to becoming Christians. Christian fathers are expected to display the character of God, who shows compassion, as a father should (Ps. 103:8–14).

3:22 Paul now addresses slaves, or bondservants, those who had the lowest status in the context of Greco-Roman society. Slaves are instructed to “obey” their masters. Paul uses the same verb (hypakouō) he used in addressing children (v. 20), and this basic instruction is qualified by two prepositional phrases. First, the bondservants are instructed to obey “in everything” (kata panta). That is, what is required is full obedience. Yet this command is somewhat qualified by the second phrase, which modifies the noun “masters.” The Greek reads, “according to the flesh” (kata sarka), which means something like “in human terms” (ESV, “earthly masters”). The clear implication of this phrase, supported later in 4:1, is that Christian bondservants also have a “heavenly master,” who has ultimate authority over them.

The conduct required of the bondservants is further clarified by a balanced “not like this, but like this” construction. Negatively, bondservants are not to offer simply “eye-service,” working effectively only when being observed; nor are they to be “people-pleasers,” seeking only affirmation. Positively, they are to work “with sincerity of heart, fearing the Lord.” We see, again, that the fundamental motivation for right behavior is a transformed heart and a wholehearted commitment to the Lord. In this context, the “Lord” is Jesus.

3:23 Paul offers further positive instruction, employing an indefinite construction (ho ean, “whatever”) to include all possible situations facing a Christian bondservant. The all-inclusive language echoes verse 17, which was addressed to the whole Christian community. The bondservants are to work “heartily.” Although the Greek words are different, the phrases “with sincerity of heart [kardias]” in verse 22 and “heartily [psychēs]” in verse 23 are “virtually equivalent.”⁶

3:24 Paul provides support for his exhortation by reminding the Christian bondservants of what they apparently already know (using the participle eidotes, “knowing”), presumably from previous instruction in the faith. They should know they will receive “the reward of inheritance” (AT). The word for “reward” (antapodosis) occurs only here in the NT.⁷ Although in other Greek literature it tends to have a negative connotation, here, in conjunction with “inheritance” (tēs klēronomias), it should be understood positively. What a wonderful promise for a bondservant to hear! A bondservant was not an heir in a Greco-Roman family, but these bondservants are now part of the family of God; they are qualified “to share in the inheritance of the saints in light” (1:12). The implication of all that Paul has said is spelled out: “You are serving the Lord Christ [to kyriō Christō].” This combination of terms is rare (here and Rom. 16:18). As the terms “lord/master” (kyrios) and “Christ” are brought together, this text helps the reader to see the full significance of the many references to kyrios in this passage. Whatever human relationships may provide the context for this service, the true object of service by any believer in any position is Christ.

3:25 The positive tone of 3:24 changes rather abruptly. Paul’s statement in some sense provides support for what is said in the wider context. But it is not immediately obvious how that support should be understood. The most natural reading is to understand this warning as relating to what has immediately preceded it. Thus, as Paul has highlighted that the ultimate master/Lord is Christ, he also draws attention to the authority of that master to administer justice to “the wrongdoer.” A similar thought is implied in the following verse.

4:1 Having concluded the lengthy section addressed to bondservants, Paul now turns to masters. Since masters effectively owned bondservants as property, it might well have seemed odd to some masters that obligations were being placed upon them with respect to their bondservants. But Paul instructs them to be just and fair. The call for fair treatment of bondservants was not unique to Christian authors. Among non-Christian writers, Seneca stands out as a powerful advocate for humane treatment of slaves (cf. his Forty-Seventh Letter to Lucilius). The rationale provided here for such behavior is that the masters themselves have a “Master” (kyrios) in heaven. That kyrios can be understood as both “master” (in a parallel to earthly masters) and “Lord” (referring to Jesus Christ) gives this statement great rhetorical power.