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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 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!
Historical interpretation
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And ye bondmen shall be subject to your masters as to a type of God, in modesty and fear.
But as for servants, what can we say more than that the slave act with good will toward his master, with the fear of God, though his master be impious and wicked; yet the servant should not comply with requests or commands to worship other gods. And the master should love his servant, although he be his superior. Let him observe in what ways they are equal, even as he is a man. And let him who has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as a master…. In like manner, let a master who has a believing servant love him as a son or as a brother, on account of their communion in the faith, but still preserving the difference in status between the two.
Love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: "not as an eye-servant, but as a lover of his master; as knowing that God will recompense to him for his subjection."
Paul implies that God has created all persons to be freeborn and says this to keep masters from arrogance. Slavery is itself a sign of iniquity in the world, of the curse of Cain. In fact, the wise person is always free, though a slave outwardly, while it is foolish sinners who are the true slaves. .
And see how always he sets down the names, "wives, children, servants," being at once a just claim upon their obedience. But that none might be pained, he added, "to your masters according to the flesh." Thy better part, the soul, is free, he saith; thy service is for a season. It therefore do thou subject, that thy service be no more of constraint. "Not with eye-service, as men-pleasers." Make, he saith, thy service which is by the law, to be from the fear of Christ. For if when thy master seeth thee not, thou doest thy duty and what is for his honor, it is manifest that thou doest it because of the sleepless Eye. "Not with eye-service," he saith, "as men-pleasers"; thus implying, "it is you who will have to sustain the damage." For hear the prophet saying, "God hath scattered the bones of the men-pleasers." (Ps. liii. 6, Sept.) See then how he spares them, and brings them to order. "But in singleness of heart," he saith, "fearing God." For that is not singleness, but hypocrisy, to hold one thing, and act another; to appear one when the master is present, another when he is absent. Therefore he said not simply, "in singleness of heart," but, "fearing God." For this is to fear God, when, though none be seeing, we do not aught that is evil; but if we do, we fear not God, but men. Seest thou how he bringeth them to order?
Slaves are to be admonished in one way, masters in another. That is, slaves are to be admonished to consider always the lowliness of their condition; masters, ever to bear in mind their own nature, namely, that they have been created equal to their slaves. Slaves are to be admonished not to despise their masters, lest they offend God by their proud opposition to his ordinance. Masters are also to be admonished that they offend God by priding themselves on his gift to them, without realizing that they who are held in subjection by reason of their state of life are their equals in virtue of their common humanity.
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Summary
Colossians 3:22 exhorts those in positions of servitude or employment to perform their duties with integrity and sincerity, driven not by a desire for human approval or mere supervision, but by a profound reverence for God. This verse is a foundational component of Paul's instructions on how the transformative power of new life in Christ should manifest in daily vocational and relational conduct, emphasizing an internal, God-centered motivation for all work.
Context
Literary Context
Colossians 3:22 is situated within a larger section (Colossians 3:18-4:1) commonly identified as a "household code" or Haustafel. This literary form, prevalent in Greco-Roman ethical discourse, was adopted by early Christian writers to provide practical guidance for believers within established social structures. Paul systematically addresses various relational dynamics: wives and husbands (Colossians 3:18-19), children and parents (Colossians 3:20-21), and here, servants and masters (Colossians 3:22-4:1). This particular verse directly follows the admonition to children to obey their parents and precedes the reciprocal instruction to masters, highlighting the interconnectedness of these relationships under Christ's Lordship. The overarching theme of this section is that Christian identity should radically transform even the most mundane or challenging social roles, encouraging believers to do everything in the name of the Lord Jesus.
Historical & Cultural Context
In the Roman world of the first century, the institution of slavery and various forms of servitude (e.g., indentured labor, household workers, skilled artisans) were deeply entrenched. The Greek term douloi (translated "servants" or "slaves") encompassed a wide spectrum of individuals, from chattel slaves with no legal rights to highly skilled and educated household managers. Paul's letters, including Colossians, do not directly advocate for the abolition of these social structures, which would have been revolutionary and destabilizing in that era. Instead, they transform the ethos and nature of these relationships from within, imbuing them with Christian principles. Paul addresses both servants and masters, emphasizing mutual respect, fairness, and a shared ultimate accountability to God, thereby laying the groundwork for a radical re-evaluation of human dignity and labor that would eventually contribute to the decline of slavery.
Key Themes
Colossians 3:22 contributes significantly to several key themes within the letter. Foremost is the theme of Christian Transformation and Practical Ethics, demonstrating how the believer's new identity in Christ (Colossians 3:1-4) should translate into concrete actions and attitudes in daily life. The verse underscores the Supremacy of Christ by shifting the ultimate allegiance of the servant from an earthly master to God Himself, thereby elevating mundane labor into sacred service. It also highlights the theme of Authenticity and Integrity, contrasting superficial, performance-driven work ("eyeservice") with genuine, heart-felt diligence ("singleness of heart"). This aligns with Paul's broader call for believers to put off the old self with its practices and put on the new self, which is being renewed in the knowledge of its Creator. The ultimate motivation for this transformed work ethic is the Fear of God, understood not as terror but as reverential awe and respect for God as the supreme authority and judge, who sees all things, as further expounded in Colossians 3:23-25.
Exposition and Analysis
Key Word Analysis
From δέω; a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency):--bond(-man), servant. This term, while often translated "slave," in the context of ancient household codes and the broad range of Greco-Roman servitude, encompasses anyone in a subordinate position, including bondservants, hired laborers, or even employees. Paul's use of doûlos here is not to endorse chattel slavery but to address the reality of social structures and infuse them with Christian ethics, transforming the attitude of the subordinate rather than immediately dismantling the system.
From ὀφθαλμός and δουλεία; sight-labor, i.e. that needs watching (remissness):--eye-service. This is a unique Pauline compound word, vividly describing work that is performed only when the master's "eye" is upon the servant. It denotes a superficial, insincere, and often lazy approach to duty, motivated solely by the desire to avoid punishment or gain temporary favor. It implies a lack of internal commitment and integrity when supervision is absent.
From ἁπλοῦς; singleness, i.e. (subjectively) sincerity (without dissimulation or self-seeking), or (objectively) generosity (copious bestowal):--bountifulness, liberal(-ity), simplicity, singleness. In this context, haplótēs refers to sincerity, integrity, and an undivided heart. It stands in stark contrast to "eyeservice" and "menpleasers," advocating for a pure, unmixed motive in one's work, free from duplicity or ulterior motives. When combined with kardía ("heart"), it signifies a genuine, wholehearted dedication.
Verse Breakdown
"Servants, obey in all things your masters according to the flesh"
This opening clause establishes the primary command: obedience to earthly authorities. The phrase "according to the flesh" (κατὰ σάρκα) acknowledges that these masters are human and their authority is temporal and earthly, distinguishing them from the ultimate Master, God. The command to obey "in all things" implies a comprehensive submission, though always implicitly limited by a higher obedience to God (e.g., Acts 5:29).
"not with eyeservice, as menpleasers;"
This is a negative injunction, specifying how not to obey. "Eyeservice" (ophthalmodouleía) condemns work done superficially, only when observed, or merely to impress others. "As menpleasers" (ὡς ἀνθρωπάρεσκοι) further clarifies this negative motivation, highlighting the desire to gain favor or avoid disfavor from human beings as the primary driver, rather than a genuine commitment to the task or to God.
"but in singleness of heart, fearing God:"
This is the positive injunction, outlining the correct manner and motivation for obedience. "In singleness of heart" (ἐν ἁπλότητι καρδίας) calls for sincerity, integrity, and an undivided devotion to the task. The ultimate motivation is "fearing God" (φοβούμενοι τὸν Θεόν), which refers not to a servile dread but to a profound reverence, awe, and respect for God as the supreme authority and the one to whom all believers are ultimately accountable. This divine fear transforms mundane labor into an act of worship.
Literary Devices
The verse employs several powerful literary devices. Antithesis is prominent, contrasting two opposing ways of working: "not with eyeservice, as menpleasers" but "in singleness of heart, fearing God." This sharp contrast highlights the desired internal motivation over superficial external performance. The term "eyeservice" itself is a vivid Neologism (a newly coined word by Paul), functioning as a Metaphor that encapsulates the entire concept of insincere, performance-driven work. The phrase "according to the flesh" serves as a Qualification, limiting the scope of earthly authority and implicitly pointing to a higher, spiritual authority. The entire verse functions as a Moral Exhortation, characteristic of the ethical sections in Paul's epistles, providing clear directives for Christian conduct within specific social roles.
Theological and Thematic Connections
Colossians 3:22 profoundly reshapes the understanding of work and authority within a Christian worldview. It elevates even the most humble or challenging forms of labor into a spiritual act, transforming the workplace into a sphere of worship. The core theological insight is that all human endeavors, when undertaken with a sincere heart and a reverential fear of God, become service rendered directly to the Lord, regardless of the immediate human recipient. This perspective liberates the worker from the tyranny of human approval and empowers them with a divine motivation, ensuring integrity and diligence even when unseen. It underscores the pervasive nature of Christ's Lordship, extending His dominion into every facet of a believer's life, including their vocational responsibilities.
Reflection and Application
Colossians 3:22 offers timeless principles for all believers in their daily work, whether in formal employment, volunteer service, academic pursuits, or household duties. It challenges us to examine the true motivation behind our efforts. Are we driven by a desire to impress others, to merely fulfill external requirements, or to avoid negative consequences? Or is our work an outflow of a heart genuinely committed to excellence, integrity, and ultimately, to honoring God? This verse calls us to cultivate an internal work ethic that transcends external supervision, recognizing that our ultimate audience is not human but divine. When we perform our tasks "in singleness of heart, fearing God," even the most mundane chores become acts of worship, transforming our perspective and infusing our labor with purpose and dignity. This perspective helps us to resist the temptation to cut corners, to procrastinate, or to engage in superficial performance, reminding us that every task, however small, can be sanctified when done as unto the Lord.
Questions for Reflection
FAQ
What does "masters according to the flesh" mean in this verse?
The phrase "masters according to the flesh" (Greek: kyrious kata sarka) refers to earthly, human masters or employers, distinguishing them from God, who is the ultimate, spiritual Master. It acknowledges that the authority of these human masters is temporal and pertains to the physical, earthly realm ("the flesh"), implying that their authority is limited and subordinate to God's ultimate authority. This distinction is crucial because it sets the stage for the command to obey with a motivation that transcends mere human approval, ultimately rooted in the "fearing God." It reminds believers that while they are to respect and obey earthly authorities, their highest allegiance belongs to Christ, as further elaborated in Colossians 3:23-24.
Christ-Centered Fulfillment
Colossians 3:22 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the verse directly addresses servants, its underlying principle—that all labor is to be performed with sincerity and a God-fearing heart, as if for the Lord—is perfectly embodied by Christ. Jesus, the ultimate Servant, consistently acted not for human applause or "eyeservice," but with absolute "singleness of heart" and perfect obedience to His Father, even to the point of death on the cross (Philippians 2:8). His entire earthly ministry, from His humble beginnings to His sacrificial death, was an act of perfect obedience, demonstrating that true greatness lies in serving God and others wholeheartedly (Mark 10:45). Believers are called to imitate Christ's humble, obedient service, understanding that their work, when done in His name and for His glory, becomes a participation in His ongoing redemptive mission. Just as Christ's service was a fragrant offering to God (Ephesians 5:2), so too our work, done with integrity and reverence, becomes a spiritual act of worship, transforming mundane tasks into sacred service that reflects the character of our Lord (Romans 12:1-2). This Christ-centered perspective elevates vocational duties beyond mere obligation, revealing them as opportunities to bear witness to the transformative power of the Gospel in every sphere of life (1 Peter 2:21).