(18) As it is fit in the Lord.--For the explanation of this special fitness "in the Lord," i.e., in virtue of Christian unity, see the grand description of Ephesians 5:23-24; Ephesians 5:32-33.
Verse 18 - Colossians 4:1. - SECTION VIII. THE CHRISTIAN VIEW OF FAMILY DUTIES. We note that in each of the three family relations here dealt with, the subordinate party is first addressed, and the duty of submission is primarily insisted upon (vers. 18, 20, 22: comp. 1 Peter 2:13, 18; 1 Peter 3:1-6). So in Ephesians 5:21-24; Ephesians 6:1-3, 5-8. There may have been some special reason for this in the state of the Asiatic Churches or of Greek society in that region. But other indications show (1 Corinthians 7:24; 1 Corinthians 11:3-16; 1 Corinthians 14:34, 35; Galatians 5:13; 1 Thessalonians 4:11; 2 Thessalonians 3:11, 12; 1 Timothy 2:11, 12; 1 Timothy 6:1, 2; Titus 2:5, 9, 10; Titus 3:1) that the apostle perceived and sought to check the danger of unsettlement in the natural order of family and social life which often attends great spiritual revolutions, especially when they are in the direction of religious liberty. As in the case of Luther, the apostle's later teaching is largely directed against the antinomianism which resulted, by way of perversion and abuse, from the preaching of salvation by grace and of the sanctity of the individual believer (comp. introductory note to this chapter). Observe how the Lord and his authority are made to furnish a higher sanction for each of these natural duties. Verse 18. - Ye wives, be in subjection to your husbands, as is fit in the Lord (Ephesians 5:22-24; 1 Timothy 2:11-15; Titus 2:5; 1 Corinthians 11:3; 1 Corinthians 14:34, 35; 1 Peter 3:1-6; Genesis 3:16). On this duty the apostle dilates in the Ephesian letter, in illustration of its teaching respecting "Christ and the Church" (comp. the very different treatment of it in 1 Peter 3:1-7), The use of the article (αἱ γύναικες) in the nominative of address is frequent in New Testament, though not in classical Greek. Lightfoot thinks it Hebraistic. Ανηκεν stands in the imperfect tense (literally, it was fit), denoting a normal propriety (comp. Ephesians 5:4, Westcott and Hort; and for the general expression, 1 Corinthians 11:13, 14; Philemon 1:8; Ephesians 5:3; 1 Timothy 2:10; Philippians 4:8; Romans 1:29). Like all men of a sound moral nature, St Paul has a strong sense of natural propriety. The adjunct "in the Lord" belongs to "was fit," not "be subject" (comp. ver. 20). The constitution of nature, as we have learnt in Colossians 1:15-18, is grounded "in the Lord." In Ephesians 5:22-33 St. Paul shows that this inherent propriety has a deep spiritual significance; and he makes the subjection of the Church to her heavenly Lord a new reason for wifely submission.
3:18-25 The epistles most taken up in displaying the glory of the Divine grace, and magnifying the Lord Jesus, are the most particular in pressing the duties of the Christian life. We must never separate the privileges and duties of the gospel. Submission is the duty of wives. But it is submission, not to a severe lord or stern tyrant, but to her own husband, who is engaged to affectionate duty. And husbands must love their wives with tender and faithful affection. Dutiful children are the most likely to prosper. And parents must be tender, as well as children obedient. Servants are to do their duty, and obey their masters' commands, in all things consistent with duty to God their heavenly Master. They must be both just and diligent; without selfish designs, or hypocrisy and disguise. Those who fear God, will be just and faithful when from under their master's eye, because they know they are under the eye of God. And do all with diligence, not idly and slothfully; cheerfully, not discontented at the providence of God which put them in that relation. And for servants' encouragement, let them know, that in serving their masters according to the command of Christ, they serve Christ, and he will give them a glorious reward at last. But, on the other hand, he who doeth wrong, shall receive for the wrong which he hath done. God will punish the unjust, as well as reward the faithful servant; and the same if masters wrong their servants. For the righteous Judge of the earth will deal justly between master and servant. Both will stand upon a level at his tribunal. How happy would true religion make the world, if it every where prevailed, influenced every state of things, and every relation of life! But the profession of those persons who are regardless of duties, and give just cause for complaint to those they are connected with, deceives themselves, as well as brings reproach on the gospel.
Wives, submit yourselves unto your own husbands,.... The apostle proceeds from those duties which related to them as church members one towards another, for their mutual good and edification, and the glory of God, to such as concerned them in their own houses and families, as in a natural relation to each other; as husbands and wives, parents and children, masters and servants; showing hereby, that the Gospel does not at all break in upon, but establishes the duties of common and civil life. Concerning the duty wives to their husbands, here exhorted to; see Gill on Ephesians 5:22. The reason urging to a regard to it is,
as it is fit in the Lord; that is, Christ, as the Syriac version reads it. Subjection of wives to their own husbands is "fit" and proper in its own nature, by reason of the original creation of man, and of the woman from him: man was made first, and then the woman; and the woman was made out of the man, out of one of his ribs; and so, though not to be trampled under his feet, but to be by his side, and an help meet to him, yet not to be head, or to rule over him. Moreover, the woman was made for the man, and not the man for the woman; add to this, that the woman was in the transgression, and the means of the fall of man, which gave a fresh reason for, and made the obligation to subjection to him the stronger: and it is also a "decent" and becoming thing for wives to be subject to their husbands; for as it is giving honour to them, it is a real ornament to themselves, and is one of those good works which women professing godliness should adorn themselves with; and makes more comely and beautiful than broidered hair; gold, pearls, or costly array, yea, than their natural favour and beauty: it is what is fitting "in the Lord": it is what he requires, not only what the law of God requires, see 1 Corinthians 14:34 and which was enjoined originally, see Genesis 3:16 and was charged as a duty under the legal dispensation; but is what is commanded by Christ under the Gospel dispensation, and is to be observed by all those that are "in" him, that profess to be new creatures, converted persons, that so the word of God be not blasphemed, and the enemy have no occasion to reproach, see Titus 2:5 though this phrase may also be considered as a restriction and limitation of this subjection; that though it reaches to all things, yet only to such as are agreeable to the will of the Lord, and not contrary to the Gospel of Christ; for in these they are not to be subject to them, but to Christ the Lord; but in all other things they are, even as the church is subject to Christ: and when this is the case, such subjection is regarded by Christ as if it was done to himself; and indeed his honour and glory should be the governing view in it; see Ephesians 5:22.
(1)THE DUTY OF WIVES AND HUSBANDS (Colossians 3:18-19).
(2)THE DUTY OF CHILDREN AND PARENTS (Colossians 3:20-21).
(3)THE DUTY OF SLAVES AND MASTERS (Colossians 3:22 to Colossians 4:1).]
(18) As it is fit in the Lord.--For the explanation of this special fitness "in the Lord," i.e., in virtue of Christian unity, see the grand description of Ephesians 5:23-24; Ephesians 5:32-33.
as it is fit in the Lord; that is, Christ, as the Syriac version reads it. Subjection of wives to their own husbands is "fit" and proper in its own nature, by reason of the original creation of man, and of the woman from him: man was made first, and then the woman; and the woman was made out of the man, out of one of his ribs; and so, though not to be trampled under his feet, but to be by his side, and an help meet to him, yet not to be head, or to rule over him. Moreover, the woman was made for the man, and not the man for the woman; add to this, that the woman was in the transgression, and the means of the fall of man, which gave a fresh reason for, and made the obligation to subjection to him the stronger: and it is also a "decent" and becoming thing for wives to be subject to their husbands; for as it is giving honour to them, it is a real ornament to themselves, and is one of those good works which women professing godliness should adorn themselves with; and makes more comely and beautiful than broidered hair; gold, pearls, or costly array, yea, than their natural favour and beauty: it is what is fitting "in the Lord": it is what he requires, not only what the law of God requires, see 1 Corinthians 14:34 and which was enjoined originally, see Genesis 3:16 and was charged as a duty under the legal dispensation; but is what is commanded by Christ under the Gospel dispensation, and is to be observed by all those that are "in" him, that profess to be new creatures, converted persons, that so the word of God be not blasphemed, and the enemy have no occasion to reproach, see Titus 2:5 though this phrase may also be considered as a restriction and limitation of this subjection; that though it reaches to all things, yet only to such as are agreeable to the will of the Lord, and not contrary to the Gospel of Christ; for in these they are not to be subject to them, but to Christ the Lord; but in all other things they are, even as the church is subject to Christ: and when this is the case, such subjection is regarded by Christ as if it was done to himself; and indeed his honour and glory should be the governing view in it; see Ephesians 5:22.