Thomas Aquinas Commentary Colossians 3:18-25

"Wives, be in subjection to your husbands, as is fitting in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, provoke not your children, that they be not discouraged. Servants, obey in all things them that are your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing the Lord: whatsoever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ. For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons." — Colossians 3:18-25 (ASV)

Having given a general direction to all, Paul now begins to give particular directions. First, he gives special directions that relate to the various states found in the Church; secondly, he gives certain directions that apply to all states in certain conditions (Colossians 4:2). There are three special directions, according to the three kinds of relationships the Philosopher finds in domestic society: that of husband and wife, father and child, and master and slaves (Colossians 3:22). Each of these is divided into two parts, as he urges subjects to obey and their superiors to govern with moderation.

He says, "Wives, be subject to your husbands," and adds, "as is fitting," because this has been decreed by God’s law: You shall be under your husband’s power, and he shall have dominion over you (Genesis 3:16); The women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says (1 Corinthians 14:34). The reason for this is that ruling is a function of reason; and because men’s reason is stronger, they should preside. He adds, "in the Lord," because all things directed to certain ends must ultimately be referred to God.

Then, he instructs husbands to love their wives: "Husbands, love your wives." This is natural, since a husband and wife are in a certain sense one: Husbands, love your wives, as Christ loved the church (Ephesians 5:25). He forbids them to be bitter: She who is bitter becomes weak in doing good (Micah 1:12), and Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice (Ephesians 4:31).

Then he deals with the second relationship, and says, "Children, obey your parents in everything," that is, in everything that is not contrary to God: We have had earthly fathers who disciplined us and we respected them (Hebrews 12:9). But if they command anything that is contrary to God, then we must remember what is said in Luke: If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple (Luke 14:26). This is to be done because "this pleases the Lord," that is, it is in the Lord’s law, because the law of charity does not destroy the law of nature but perfects it. And it is a natural law that a child is subject to the care of his father: Honor your father and your mother (Exodus 20:12).

Then when Paul says, "Fathers, do not provoke your children," he instructs parents: Fathers, do not provoke your children to anger (Ephesians 6:4). They should not do this so they will not become discouraged, that is, faint-hearted. Paul gives this advice because adults keep the impressions they have had as children. It is natural for those raised in slavery to be always faint-hearted. This is the reason why some say that the children of Israel were not immediately led into the promised land: they had been raised in slavery and would not have had the courage to fight against their enemies. Say to those who have an anxious heart, "Be strong; fear not!" (Isaiah 35:4).

Next, he considers the third relationship. First, he instructs the slaves; secondly, he gives the reason for what he says (Colossians 3:24); and thirdly, he clears up a question (Colossians 3:25). As to the first, he does two things: first, he tells them to obey, and secondly, how to obey.

He says, "Slaves," according to your state in this world, "obey in everything" those who are your earthly masters—that is, in everything that is not against God: not only to the good and gentle but also to the unjust (1 Peter 2:18); Let all who are under a yoke as slaves regard their own masters as worthy of all honor (1 Timothy 6:1).

Then when he says, "not with eyeservice," he teaches them how they are to obey. He shows them two ways to obey: first, with simplicity and without trickery, and secondly, willingly. So Paul says, "not with eyeservice," that is, not merely to the extent that they can be seen by their master. This same idea is found in Ephesians 6:6. He says, "not as men-pleasers," for such people serve merely to please men. As Galatians says, If I were still trying to please man, I would not be a servant of Christ (Galatians 1:10). Therefore he adds, "but in singleness of heart," that is, without trickery, "fearing the Lord," as in Job: That man was simple and upright, and feared God (Job 1:1); The integrity of the upright guides them (Proverbs 11:3). Further, they should serve willingly, and so Paul says, "Whatever you do, work heartily," that is, readily. They are to do this "as for the Lord," because anyone who serves another for the right reason does so on account of God, the source of what is right: He who resists the authorities resists what God has appointed (Romans 13:2); doing the will of God from the heart, rendering service with a good will as to the Lord and not to men (Ephesians 6:6).

Next, he gives two reasons why they should serve this way. The first considers their reward, and the second considers their devotion to God. So Paul says to serve readily, "knowing that from the Lord you will receive the inheritance as your reward." The lines have fallen for me in pleasant places; indeed, I have a beautiful inheritance (Psalms 16:6); knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a slave or free (Ephesians 6:8). Some people were of the opinion that it is not meritorious to accomplish an act of justice, because this seems to be owed to someone, and it is not meritorious to give someone what is his due. But we should remember that by the very fact that we do this voluntarily, we are doing something of ourselves, because it is in our power to will or not to will; and so such an act is meritorious. Now slaves serve their masters because they owe this to them; therefore, in order to receive their reward, they should do this voluntarily. But they should serve their masters in such a way that they do not separate themselves from God. The second reason for serving this way is that this is how one serves the Lord, as we read in Romans: Be fervent in spirit, serve the Lord (Romans 12:11).

Then (Colossians 3:25), he clears up a question. A slave might ask: How can I serve a person who harms me? And so Paul replies. It is not up to you to take revenge by taking away from him what is his; rather, wait for the one who can, "for the wrongdoer will be paid back for the wrong he has done." For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil (2 Corinthians 5:10). And there is no partiality with him [God] (Ephesians 6:9); and also in Acts: God shows no partiality (Acts 10:34).

Next, Paul shows how masters should treat their slaves. He does two things: first, he gives his instructions, and secondly, the reason for them. There are two ways a master can oppress his slaves. First, by acting unjustly against them by violating the laws, for according to the laws a master cannot be cruel to his slaves. And so Paul says that masters should treat their slaves justly. Secondly, by demanding that their slaves accomplish absolutely all their duties, which a Christian gentleness would soften; and so Paul says, "fairly." As we read in Job, If I have rejected the cause of my manservant or my maidservant, when they brought a complaint against me, what then shall I do when God rises up? (Job 31:13–14). Then when he says, "knowing that you also have a Master in heaven," Paul gives the reason why they should act this way, and it is this: just as you act towards your slaves, so the Lord will act towards you: knowing that he who is both their Master and yours is in heaven (Ephesians 6:9).