“Masters,” as explained in the previous chapter, is used as a term to include mistresses, and may therefore be understood to apply to all heads of households; at least to all households in which servants are found. A far less space is given to them in the Scriptures than to servants; but while the directions are fewer, they are exceedingly comprehensive and significant. Besides this, many examples of good masters are exhibited, and consequently there is a large amount of indirect instruction. This must be combined with the special commands, by all who would understand the will of God concerning those whom He has set in the place of authority over others.
(1.) It is to be especially noted that both in Ephesians and Colossians masters are reminded that their Master is in heaven. The true reading in the former epistle makes a slight addition, which however is of weighty import, it is, “knowing that both their and your Master is in heaven.” This is to remind masters that their place of authority is only temporal; that while in this life they may have a position of command, others being subject to them, before God and in relation to Him, both they and those under them are alike servants. Two or three distinct things are hereby indicated.
First, that in their government of others they are acting simply as the Lord's delegates. In other words, they must fill their position of masters as serving the Lord. This at once brings masters face to face with their responsibility to God, and it is not too much to say that no one can fill the place of master aright unless he has the Lord before him; for then it will never be a question of his own will, or inclination, but what the Lord would have him do. He will feel the solemnity of his place, of his responsibility of governing his household for God. The recognition of this responsibility will influence every detail of his administration of the affairs of his household, and give the key for the adjustment of every difficulty that may arise, and for the settlement of every dispute. It is doubtful if Christian masters are sufficiently alive to the fact that they have to serve their Master in the government of their servants. That those who teach and preach, all indeed who serve the Lord in connection with the church, or the gospel, can only meet their responsibility by abiding in Christ, by being constantly in God's presence, is generally acknowledged; but it is no less true that Christian masters and mistresses can only serve in the governance of their households when before the Lord, with Himself before their souls, with the consciousness of their need and helplessness, so that in dependence upon Him they may receive the needed wisdom and strength. Just as it was with Solomon, so should it be with every Christian master. When the Lord appeared to him, on his succeeding to the throne of his father, and said, “Ask what I shall give thee,” he replied, “Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?” (2 Chron. 1:7-127In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 8And Solomon said unto God, Thou hast showed great mercy unto David my father, and hast made me to reign in his stead. 9Now, O Lord God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude. 10Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great? 11And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honor, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honor, such as none of the kings have had that have been before thee, neither shall there any after thee have the like. (2 Chronicles 1:7‑12)). In like manner, masters, appointed to their post by the Lord Himself, should look to Him to enable them to govern as in His sight and for His glory.
Secondly, they are reminded that their servants are, even as they, the Lord's servants “knowing that both their and your Master is in heaven.” This will of necessity affect the whole character of their government of their servants; for while they will govern, and govern firmly, as they should because their authority has been entrusted to them by God—they will remember that those in subjection to them are themselves under direct responsibility to their Master in heaven; that, together with themselves, they are the Lord's servants; and that therefore there is in this aspect equality, notwithstanding the difference in their relative positions on the earth. This of itself would prevent all harshness, and secure that tender consideration which, mingling with the firm exercise of authority, should ever characterize all Christian rule.
Again, recollecting their common relationship to the Lord, masters could never demand from their servants anything which could compromise or entrench upon their personal responsibility. They would use them as the Lord's servants; and knowing that while they were in a position of subjection to masters in earthly things, they must yet be in all things faithful to the Lord. If therefore masters should command them to do anything inconsistent with their character as the Lord's servants, they would have to reply as Shadrach, Meshach, and Abed-nego did to their master, Nebuchadnezzar, when they refused to worship the image which he had set up in the plains of Dura. (Dan. 3) For it is clear from the principle contained in the words, “knowing that both their and your Master is in heaven,” that the authority of masters is limited by, and, indeed, in subjection to, the authority of the Lord. While therefore masters are supreme in their own domain, and hence may require obedience thus far, if they seek to penetrate into the wider circle in which the Lord alone is supreme, then their servants are released from their obligations. Faithfulness to the Lord must be the guide of both; and wherever this principle is constantly recognized all difficulties will cease, because in that case it is the desire of masters and servants alike to maintain a conscience void of offense towards God and towards men.
(2.) Such is the foundation— the fundamental principle in the maintenance of government over servants, and we may now consider the special directions.
“And, ye masters, do the same things unto them” (Eph. 6:99And, 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)). Again, “Masters, give unto your servants that which is just and equal” (Col. 4:11Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven. (Colossians 4:1)). They are thus exhorted to treat their servants with a spirit of equity, doing to them as they would have them do to themselves; and doing nothing by partiality or favor, but maintaining their rule in justice and fairness towards all— an injunction much to be remembered in households where disputes often occur between children and servants, or between the servants themselves. Then it is that masters especially have to remember their responsibility to give that which is just and equal, acting as before God, and dealing patiently and fairly with all under their charge; for masters have to govern and no amount of kindness will compensate for the absence of even-handed justice where rule is concerned. Indeed, the relationships of the different members of the household will soon be utterly disorganized, if this exhortation be forgotten. To carry it out will make many a demand for patience; but remembering that it is the Lord who enjoins it, and that it is His rule which has to be maintained, will keep the master in that spirit of dependence which is the necessary condition for the discharge of his responsibility.
The word is, “Give unto your servants that which is just and equal, knowing that ye also have a Master in heaven.” That is, servants have a claim upon their masters for this; and that which is just and equal will include both treatment and wages. They are shut up to and are especially dependent upon their masters, having no appeal from their treatment, excepting, of course—owing to the altered circumstances of modern times—in the unwelcome method of leaving their service. Their very position thus constitutes a claim upon their masters for that which is just and equal; so that they may safely and with confidence leave themselves in their masters' hands, in the full assurance that their interests will be considered and guarded. And the masters are exhorted to this, as knowing that they have a Master in heaven—One who marks all their conduct, and holds them responsible for their faithful dealing with their servants. There is no respect of persons with Him; and every one of us, as His servants, will receive at the judgment-seat of Christ for the things done in the body, whether good or bad. (2 Cor. 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10)).
“Forbearing threatening.” This prohibition points to sins of the tongue in the government of servants—a temptation which is common at all times, but must have been more common still in cases where the servants were slaves, and thus the property of their masters. All know how strongly they are tempted, when displeased by willful neglect or culpable carelessness, to speak harshly, and even to threaten punishment. How many valuable servants have been dismissed in this way! The feelings were aroused and the words uttered; and pride, it may be, refused to recall them, and the servant has left. The Scriptures show a better way—forbearing threatening. Let the feelings, the temper, be under control—yea, the believer is to reckon himself dead to sin, is to allow self absolutely no place—and then, if called upon to act, even under the greatest provocation, it will be as in the sight of God. Much more influence wilt thus be exerted upon the minds of servants; for evil is rebuked by a holy calm of soul, and very much sin will be prevented; for “threatenings” chafe and irritate, and thus provoking angry feelings, if not words, kindle a fire which is not soon extinguished.
(3.) It must not be forgotten that masters have a special responsibility for the whole of their households; for they govern, as already indicated, for the Lord. Hence nothing is to be allowed, whether in servants or in the children, inconsistent with the place they thus occupy. Christian masters are scarcely alive to this. For how often that is suffered in servants—in worldly ways and dress, and, in sonic cases, in the introduction of pernicious books, which would not for one moment be tolerated in their children. But the whole circle of the household has to be subjected to the Lord's authority. This principle is exemplified both in the Old and New Testaments. Thus we find Jacob saying to his household, “Put away the strange gods that are among you” (Gen. 35:2-32Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: 3And let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. (Genesis 35:2‑3)). Joshua and Daniel in like manner speak of their households before God; and in the Acts of the Apostles we find frequent mention, as has been shown in a previous chapter, of households being the Lord's. Hence too there is the responsibility of caring for the spiritual welfare of servants. For why have they been brought into this special relationship? Not surely that they may simply render temporal service to their masters; but also that the masters might watch over and care for the souls of their servants. This responsibility was much more hugely felt in past years than now, when the ties between masters and servants have been very much loosened by an excessive freedom of contract. Then it was no uncommon case for servants to be really members of the family. They were cared for in sickness as such; they found in their masters and mistresses their truest friends; and they seldom left except it were to change their condition in life. But now this is almost everywhere altered. In many cases servants remain but a short time in one place, and the consequence is that mutual interest between masters and servants is very feeble. Still this in no way lessens the responsibility of those who have servants. The difficulties may have increased; but notwithstanding, every Christian master who remembers that he has a Master in heaven, will diligently and faithfully watch over the spiritual interests of his servants.
Admitting the responsibility, the question may be asked, How is it to be discharged? Such a question can only be fully answered by each one for himself; or rather by each one looking to the Lord for wisdom to meet it, and then He will soon show the way, and at the same time give strength to walk therein. A hint or two in dependence on the Lord may however be given. In the first place, in the view of such a solemn responsibility, it is necessary that masters should not retain servants in their household who refuse to be subject; for it is impossible to occupy the place of a master or mistress for the Lord if obedience be not rendered by all under their care. To carry out this principle will involve the sacrifice of ease and comfort; but, as the believer knows, self is never to be his object. In this matter, as in all else, faith and not sight must govern the walk; and making the Lord the first consideration, exalting Him in our households, He will provide all that is needful, even servants, for them that thus seek His glory. Having, then, a household governed by the Lord's authority, family reading may be made a most useful means of spiritual instruction; for then all alike are in the presence of God, and are prepared to hear what He may speak to them through His word. In addition to family reading, the Christian master or mistress will seek other opportunities of direct instruction from the Scriptures; and in this way, reading or conversing together, much would be learned of the servant's special needs and trials, and much guidance and edification might be ministered. Both sitting together at the feet of Jesus, and hearing His word, would learn more of their respective responsibilities to Him as Lord, and of their duties, as alike His servants, in their respective relative positions; and thereby each would be led to desire to make His word the light to their feet, and the lamp to their path in all their domestic life. Moreover, the master or mistress might be thus made to the household the minister of blessing, so that its members would be led, while respecting and honoring them as their earthly heads, to love them still more as caring for their spiritual needs.
The right government of a household is thus a most onerous task, requiring no small amount of wisdom, diligence, patience, and grace. It is indeed a solemn trust from the Lord. And if all who occupy the responsible position of masters or mistresses do but receive this trust from His own hands, they will then be acquainted with the secret of fidelity in its administration, as well as with the source whence only the needed grace and strength can be received. Then, too, they will not look for their recompense in the gratitude and fidelity of their servants (though these mercies may be graciously vouchsafed); but their one desire will be, in all things to seek alone the approbation of their Lord.