Furthermore, Hendriksen states, "the sublime yet very practical truth that Christ is the only and all-sufficient Savior and as such the source of the believers' life is now going to be applied to special groups. Paul is thinking of household groups...Christianity, as proclaimed by Paul supplied the power to carry out the commands...Christianity also presented a new purpose...(and) Christianity, as originating with Christ, supplied the only true pattern for God-glorifying conduct on the part of the very groups here discussed, namely, wives and their husbands, children and their fathers, servants and their masters" (p. 167).
When we see the harmony of verses 18 and 19, we can better understand verse 18. The husband is to love his wife like Christ loved the church and gave Himself for it. When the wife sees that her husband has the same sacrificing love that Jesus had for His church, then submission is not difficult. The love of a husband for his wife is sexual, but it is also far more than that; she is his 'sister in the Lord.' A husband's love for his wife should be sacrificial as was our Lord's (Ephesians 5:25,32). Each marriage partner seeks to please and benefit the other (Proverbs 31:12; I Corinthians 7:33,34); they should promote the other's welfare - physically, culturally and spiritually. The family is under attack by Satan. It is the foundation of our nation. Satan knows that if he can destroy the family, he can bring down a nation. The husband, as head of the family, bears the responsibility of protecting his family against the onslaughts of Satan. God has ordained the husband to love his family so much that he would put their interests above his own. "Even as Sarah obeyed Abraham, calling him lord; whose daughters ye are, as long as ye do well, and are not afraid with any terror. In like manner, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered" (I Peter 3:6,7).
Paul had some admonition to the children as well. Proper conduct of children is emphasized in the commandments. Exodus 20:12 says, "Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee." Further admonitions are given in Ephesians 6:1-3. Disobedience to parental authority is a characteristic of 'the last days' (II Timothy 3:2). When authority in the home is abandoned, God will punish a culture. Obedience to God, to parental authority and to civil authority is well-pleasing to the Lord. The humanists are teaching our children to demand their rights and to question the authority of their parents. The results are seen in teenage alcoholism, early pregnancies and suicide. Children need to be taught their responsibilities.
Fathers are to so conduct themselves toward their children that they will not 'provoke' or 'exasperate,' or 'stir them up' or 'irritate' them. Unjust and overly severe punishment can create a spirit of sullen resignation. There should be no constant 'nagging' - 'don't do this' and 'don't do that.' A good father and a good mother spend time with their children, teaching, entertaining and encouraging them by both example and outright, verbal instruction always pointing them to Christ (Hendriksen, p. 171, 172). Dargan says, "Do not tantalize them with petty exactions and wanton tyranny. A child is easily disheartened by cruelty and the lack of sympathy" (p. 49). Rearing children is one of the most difficult jobs in the world. There is no rulebook except the Word of God. By the time parents have learned to raise their children, they are old enough to be on their own. On the other hand, raising children can be a most rewarding experience. "Low morale, discouragements, loss of heart or purpose is a psychological result to be avoided. Parent should say 'yes' to all childish requests (II Corinthians 1:18-20) except those requests which, if granted, would involve the child in sinful or costly results...The child, in his effort to obey his parents, as the scripture orders him to do, is often placed in the dilemma of knowing which of the father's orders is to be obeyed. What may be clear and logical to the parent is not necessarily clear to the child. Yet he is ordered to obey...Parents tend to make the mistake of thinking that children are 'too young to understand,' and thus they do not spend time explaining" (Yeager, Vol. XV., p. 110).
"Servants, obey in all things your masters according to the flesh; not with eyeservice, as men-pleasers, but in singleness of heart, fearing God. And whatever ye do, do it heartily, as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons. Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in heaven" (verses 3:22-4:1). Slaves were more numerous during Paul's time, hence he gave much admonition to the masters and slaves. Slaves were probably more numerous in the church than were masters. Slavery is not a divine ordinance or institution such as marriage; however, where slavery exists there are rules to follow. Personally, I think slavery is displeasing to God; it degrades humanity. Cruelty, humiliation and brutality are never commendable or acceptable. What is said of slaves could apply to employees, and what is said of masters could apply to employers. Where slavery exists, however, ill-will, dishonesty and laziness on the part of the slave or employee should be replaced with willing service, integrity and industry. "The servant whose aim it is to please his earthly master in what will catch his eye, plays a double part, acting in one way when observed, in another when left to himself. With this duplicity is contrasted 'singleness of heart.' Furthermore, the eyes of the Lord are in every place" (Findlay, p. 156). When Paul writes that the slave should 'obey in all things,' he no doubt, means matters pleasant and agreeable and matters unpleasant and disagreeable. All slaves must remember that they also have a Divine Lord as well as a human lord.
What Paul writes to the slaves could apply to everyone, "whatever ye do, do it heartily, as to the Lord, and not unto men." When a slave works as he should, the master will begin to think, if the Christian religion does this for slaves, it must be wonderful." The phrase 'do it heartily' really means, 'work from the soul;' that is, whole-heartedly as opposed to indolent and useless doing. Work should be done from inward principle and not outward compulsion. For there is a Master Who will recompense the slave, if his earthly master never does. Hendriksen says, "Even though from his earthly master the slave may receive far less than he should, yet from his heavenly Lord he will receive the full amount which by God's grace has been allotted to him" (p. 174,175). Then look at the blessing which is forthcoming for the slave. A slave does not as a rule, receive an inheritance; however, Christian slaves will become heirs of God and joint-heirs with Christ (Romans 8:17). The Anointed Lord is the slave's employer. What a privilege; what an honor! Only through the heavenly Master could a slave ever hope to have an inheritance.
Jehovah God is the great Avenger; the slave and the master are awarded for good and reprimanded for evil. The impartial justice which avenges every wrong guarantees the reward of the faithful servant of Christ, whether he is a slave or a master. "And, ye masters, do the same things unto them, forbearing threatening; knowing that your Master also is in heaven; neither is there respect of persons with him" (Ephesians 6:9). Literally, there is 'no acceptance of face' with God. God will not show partiality because of earthly distinctions. The ground is level at the foot of the cross. Years ago both Chief Justice Charles Evans Hughes and a lowly Chinese laundry-boy were saved in the same church service; God accepts the 'face of no one;' there are no big I's and little you's with God.
Now the masters are admonished, "that which is just and fair, to the slaves grant." The master must remember that he has a Master (Matthew 18:23-25). The Golden Rule applies to masters and slaves as well as others. Justice and right puts master and slave on the same footing with God. "The assertion that the proud master who deemed his fellowman his chattel is himself a mere slave of Christ sets Christ's authority in a vivid and striking light. This consideration makes the Christian master apprehensive as to his treatment of his dependents" (Findlay, p. 158). Was Paul giving here the germinal principle of the abolition of slavery in this passage?
Paul wants the Colossians to remember him and his associates in prayer; he wants them to pray that God will continue to give them opportunity to witness about God's saving grace. He uses the phrase, 'that God would open unto us a door of utterance..' He writes metaphorically here meaning 'an opportunity to preach is what he desires.' We must keep in mind that Paul and some of his associates were in prison; their preaching was somewhat limited. We know that they seized every opportunity to spread the word, but they always desired more opportunities. Gromacki says of prayer, "(it) does not open doors, but a God Who answers prayer does. When He opens up the door for service, no sinner can shut it; when He closes doors, no saint can open it (Revelation 3:7,8) (p. 156). Paul's earnest desire was to preach the gospel to everyone everywhere as long as he had breath to do so. "If the authorities in Rome understood that Paul was preaching the mystery of church truth because he must - that he was under the sovereign order of a Caesar who, for him, was far greater in authority than the High Priest in Israel or Nero, and that his message was a heavenly message, burning in his soul, then perhaps they might listen to the gospel. Paul was no earthly opportunist, who hoped for personal gain by calling attention to himself. He preached because he must and he wanted all to know it" (Yeager, Vol. XV, p. 118).
Paul now turns to a challenge to "walk in wisdom toward them that are outside (the church), redeeming the time." To be an effective witness to those outside 'the ark of safety,' the child of God must be wise in his conduct; all the world watches the witness for the Lord. They want to know if his talk is confirmed by the way he walks. Robert Ingersol, the notorious infidel, had a godly aunt to whom he sent a copy of one of his books attacking the Bible. On the fly-leaf of this book he wrote these words over his signature: 'If all Christians lived like Aunt Sarah this book would never have been written' (Laurin, p.177). The phrase 'redeeming the time' is an expression which could mean 'making the most of the opportunity' or 'to use one's time well.' Laurin states, "In Way's picturesque translation of this phrase...we are taken to the marketplace and the Christian is told to seize every opportunity, like merchants who buy up a scarce commodity (to resell at a profit), (p. 178). What does Paul mean 'let your speech be always with grace, seasoned with salt?..' Probably he wants us to give oral witness in such a way that we show disapproval of sin on the one hand and graciously seek to win the sinner on the other hand. In essence, the messenger is to hate sin but we should love the sinner. Furthermore, the message should have such a spiritual flavor, that is, it would never be flat or unprofitable, but forceful and telling, free from all evil, and capable of inspiring others with moral and spiritual blessings (Matthew 5:13). "Salty speech is precise, pointed, perspicuous, perspicacious and forceful. Let is also be gracious (kind, generally inoffensive). (Yeager, p. 119)
Onesimus was a fugitive slave, now a son of God by regeneration. He was to return to his former service with Philemon, his master. Paul sends these two credible, trustworthy witnesses, who would make known to the Colossians his estate or his circumstances. More will be said about Onesimus in sermons on Philemon, but suffice it to say here that Onesimus was a 'man with a past.' He had robbed his master and bolted. Like many runaway thieves, or other criminals, he sought anonymity in the Imperial city, Rome, 'the common sink of all the worst vices of humanity' (Lightfoot). He had been a resident of Colosse before escaping to Rome. Onesimus, probably a fellow prisoner with Paul, was a convert to Christianity through the testimony of the Apostle Paul. Onesimus, whose name means 'profitable,' became unprofitable to Philemon because of his conduct, now is truly 'profitable' to his former master.
"Epaphras, who is one of you, a servant of Christ, greeteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him witness that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis. Luke, the beloved physician, and Demas greet you" (verses 12-14). We are first introduced to Epaphras in Colossians 1:7,8. Paul calls him here, "our dear fellow servant, who is for you a faithful minister of Christ, who also declared unto us your love in the Spirit." He was probably the founder of the church at Colosse and its present pastor. "His fidelity to Christ was unquestioned and he was a dear friend of Paul, with whom he had worked previously...Epaphras was praying for their spiritual maturity and that they might provide complete evidence of the genuineness of their profession in every sphere of activity into which the will of God might direct them" (Yeager, Vol. XV, p. 8, 126). He is also mentioned in Philemon 23. Luke, the beloved physician is mentioned next. He had been with Paul on numerous occasions, serving as an integral part of the missionary team (Acts 16:10ff; 20:6ff; 27:1-28:1ff). He was the writer of the Third Gospel and is mentioned further in II Timothy 4:11 and Philemon 24. He was a Gentile Christian and Paul's personal physician and medical practitioner as is evident from the 'we' and 'us' passages in the Acts (16:10,16; 20:6; 27:1,4,6,7). Demas is the last man in Paul's group photograph, and the one fly in the ointment. He alone received no word of commendation from Paul here or in the next reference to Demas is Philemon 24. But he is referred to again in II Timothy 4:10 where Paul writes of him some five years later, "Demas hath forsaken me, having loved this present world, and is departed to Thessalonica..." Yeager says of Demas, he "computed and compared his opportunity costs and decided that the discretion that dictated that he should run out on Paul as the better part of the valor that would have kept him at Paul's side, perhaps to suffer Paul's fate. Demas did not have eternity's values in view" (Vol.XV., p. 577)
This verse implies that Paul had also written or was about to write a letter to the Laodiceans which we do not have. Possibly the letter was destroyed by an earthquake that devastated the area of greater Phrygia in A.D. 66. Another theory is that the letter referred to here is the circular letter sent to Ephesus (our Ephesians), one copy going to Laodicea and to be passed on to Colosse as the Colossians letter was to be sent to Laodicea. This was done usually by copying and keeping the original.
Who was Archippus that Paul would write, "say to (him), take heed to the ministry which thou hast received in the Lord, that thou fulfill it?" He was most likely a young minister who could appreciate the challenge from this grand old man of God. "The old soldier (Paul) of the cross, in prison after a quarter of a century on the firing line for Christ, admonished a young preacher to be faithful to his new calling...When one has been called to the ministry of the gospel there is no place to stop preaching until death" (Yeager, op. cit, pp. 131,132). Possibly Archippus was left in charge of the church at Colosse while Epaphras was away. He is further mentioned in Philemon 2 as Paul's fellow soldier.
Guy H. King in his book entitled Crossing the Border characterized each of the men mentioned in this chapter as Paul's enclosed group photograph: Tychicus is a man with a message; Onesimus is a man with a past; Aristarchus is a man with a heart; Mark is a man with a future; Jesus Justus is a man with a name; Epaphras is a man with a passion; Luke is a man with a gift; Demas is a man with a bias (pp. 123-134). John F. MacArthur in his New Testament Commentary on Colossians and Philemon characterize these men thus: Tychicus is the man with a servant's heart, Onesimus is the man with a sinful past, Aristarchus is the man with a sympathetic heart, Mark is the man with a surprising future, Jesus Justus is the man with a strong commitment, Epaphras is the man with a single passion, Luke is the man of specialized talent, and Demas is the man with a sad future (pp. 192-199).