Colossesi 4:1

DISCORSO: 2189 SPIEGATI
I RELATIVI DOVERI

Colossesi 3:18 a Colossesi 4:1 . Mogli, sottomettetevi ai vostri mariti, come è opportuno nel Signore. Mariti, amate le vostre mogli e non siate amareggiate con loro. Figli, obbedite in ogni cosa ai vostri genitori: poiché questo è ben gradito al Signore.

Padri, non irritate i vostri figli, perché non si scoraggino. Servi, obbedite in ogni cosa ai vostri padroni secondo la carne; non con il servizio degli occhi, come piace agli uomini, ma con semplicità di cuore, temendo Dio: e qualunque cosa facciate, fatela di cuore, come al Signore, e non agli uomini; sapendo che dal Signore riceverete la ricompensa dell'eredità: poiché servite il Signore Cristo. Ma chi fa il male riceverà per il male che ha fatto: e non c'è rispetto delle persone. Signori, date ai vostri servi ciò che è giusto ed eguale; sapendo che anche voi avete un Maestro in cielo .

È spesso motivo di lamentela con alcuni, che molti che sono stati ordinati per predicare il Vangelo lasciano le grandi e misteriose dottrine del Vangelo in secondo piano, e portano avanti nient'altro che l'arida moralità. Ma, qualunque possa essere il motivo per tale censura, può essere bene chiedersi, se non ci siano troppe ragioni per lamentarsi di un'altra classe, che presta un'attenzione così esclusiva alle dottrine, da trascurare quasi del tutto i doveri, del Vangelo? Da alcuni sarebbe quasi superfluo, e perfino sbagliato, dedicare un intero discorso all'argomento dei doveri morali; poiché, secondo le loro opinioni, la loro erogazione può ben essere lasciata alla semplice operazione della fede, senza alcuna dichiarazione distinta di loro da parte dei maestri del cristianesimo.

Ma così non pensava l'apostolo Paolo. Al contrario, in quelle due epistole (agli Efesini, e ai Colossesi) nelle quali si addentra più profondamente nei misteri del cristianesimo, si dilata più pienamente sui relativi doveri. Siamo persuasi che un piano simile dovrebbe essere adottato da ogni ministro di Cristo. Non dovremmo avere una preferenza esclusiva per dottrine o doveri, ma dovremmo mettere ciascuno al proprio posto e portarli entrambi avanti nella loro giusta stagione. Convinti di ciò, entriamo con grande piacere nella considerazione dei nostri relativi doveri; cioè dei doveri,

I. Dei mariti e delle mogli:

È degno di osservazione che, non solo in questo luogo, ma in tutti gli altri luoghi dove gli Apostoli parlano dei doveri relativi, menzionano prima quelli dell'inferiore. La ragione di ciò sembra essere che i doveri dell'inferiore sorgono unicamente dal comando di Dio e sono totalmente indipendenti dalla condotta del superiore; cosicché nessuna negligenza da una parte può giustificare una negligenza da parte dell'altra. Acconsentiamo dunque al disegno apostolico, noteremo il dovere,

1. Delle mogli—

[A te è assegnata obbedienza e soggezione; in parte, perché sei stato creato secondo l'uomo e per amore dell'uomo; e in parte perché tu sei stato il primo nella trasgressione, e sei stato il mezzo di rovinare l'uomo e tutta la sua posterità [Nota: 1 Timoteo 2:11 . con Genesi 3:16 .

]. La misura in cui ti è richiesta l'obbedienza a tuo marito è davvero grandissima: arriva a tutto ciò che non è contraria alla volontà di Dio: è, se così posso dire, coestensiva con l'obbedienza che la Chiesa deve al Signore Gesù Cristo; e la tua obbedienza è dovuta a tuo marito, come al Signore stesso. Sono consapevole che questa espressione è molto forte; ma credo che non sia affatto più forte delle dichiarazioni di S.

Paolo. È vero, nel testo si dice solo: "Sottomettetevi, come è degno del Signore": ma nella Lettera agli Efesini traccia proprio il parallelo che ho tracciato, e mostra che il vostro dovere verso vostro marito corrisponde esattamente con il dovere della Chiesa verso il Signore Gesù Cristo: «Mogli, sottomettetevi ai vostri mariti, come al Signore: perché il marito è capo della moglie, come Cristo è capo della Chiesa: ed egli è il Salvatore del corpo.

Perciò, come la Chiesa è soggetta a Cristo, così le mogli siano in ogni cosa ai propri mariti [Nota: Efesini 5:22 .]». (Naturalmente, questo si intenderà solo per obbedienza, e non per dipendenza, perché ciò era assurdo ed empio all'estremo.) In tutta questa obbedienza, deve sentire che gli è dovuto per speciale nomina di Dio: che egli è il suo capo, e il suo signore, al quale ella è tenuta non solo a obbedire, ma a obbedire con “reverenza [Nota: Efesini 5:33 .

]”, “così come Sara ubbidì ad Abramo, chiamandolo signore [Nota: 1 Pietro 3:1 ; 1 Pietro 3:5 .]”.

Questo può sembrare duro da coloro che non sono abituati a considerare ciò che la Scrittura dice su questo argomento: ma non sarà ritenuto così, se contempliamo ciò che Dio ha richiesto,]

2. Dei mariti—

[Il vostro dovere è di “amare le vostre mogli” e mai in nessuna occasione nutrire un sentimento scortese nei loro confronti. Un portamento orgoglioso, altezzoso, imperioso verso di loro è molto offensivo per Dio, che considererà ogni espressione dura, amara o sprezzante nei loro confronti come un abuso della tua autorità e una violazione dei suoi comandi. Benché vi abbia costituiti signori, non vi ha autorizzato ad essere tiranni; ma esige che siate proprio tali signori sulle vostre mogli, come Cristo lo è sulla sua Chiesa.

Tu devi governare, è vero; ma tu devi governare solo per il bene della moglie: devi cercare solo e in ogni momento i suoi migliori interessi e promuovere al massimo delle tue forze la sua vera felicità. Non devi esigere dalle sue mani nulla di irragionevole, né mai mancare di ricompensare con testimonianze del tuo amore gli sforzi che fa per farti piacere. Né devi solo sforzarti di renderla felice, ma devi essere pronto a fare grandi sacrifici per questo fine.

Ciò che il Signore Gesù Cristo ha fatto per la sua Chiesa, si propone come modello e modello proprio del vostro dovere verso vostra moglie: «Mariti, amate le vostre mogli, come anche Cristo ha amato la Chiesa e ha dato se stesso per essa». Oh! che esempio è qui! Penso che nessuna moglie si lamenterebbe dell'obbedienza che le è richiesta, se l'autorità del marito fosse esercitata in questo modo: al contrario, l'obbedienza da parte sua sarebbe il suo principale piacere.

Know then, ye husbands, that this is the duty assigned to you: if your wives are to be obedient, as the Church is to Christ, ye also on your part are to be loving, even as Christ is to the Church. “Your wives should be to you as your own flesh. Now no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord does the Church [Note: Efesini 5:28; Efesini 5:33.

]:” and precisely in the same way should you exercise all imaginable tenderness towards your wives, and be as careful of paining them as you would be of suffering any thing to wound the apple of your eye.]

Next to the duties of husbands and wives will naturally follow those,

II.

Of parents and children—

Here again we are called, in the first place, to notice those of the inferior:

1. Of children—

[Obedience is your duty also: nor is there any limit to the exercise of this duty, except where you are required to violate a command of God. Reason indeed is sufficient to teach you this: for your own ignorance and inexperience must of necessity direct you to look up to your parents for instruction and guidance. But revelation teaches you to regard the authority of your parents as God’s authority, and to consider obedience to them as obedience to him.

In fulfilling the commands of parents, there should be no reluctance: on the contrary, to please, and serve, and honour his parents should be the desire and delight of every child. He should have no wish to shake off their yoke; no desire to act independently of them. Nor let this be thought hard: for God has annexed a special promise to the fulfilment of this duty: the command relating to it is said to be “the first commandment with promise [Note: Efesini 6:1.

];” and it is generally to be observed, that the blessing of God does rest in a more especial manner, throughout the whole of their lives, on those who have honoured and obeyed their earthly parents. This may be accounted for on natural principles; for the dispositions which are exercised in filial obedience argue a degree of sell-government, which will go far to render a man both amiable and prosperous in every situation and condition of life. But besides this, the blessing of God will assuredly rest on such characters; and He, as the universal Parent, will recompense into their bosom their compliance with this command.]

2. Of parents—

[Both in the text, and in the parallel passage in the Epistle to the Ephesians, there is a restraint laid on parents with regard to the exercise of their authority: it is not to be attended with harshness or severity, “lest they provoke their children to anger, and discourage them” from attempting to fulfil their duty, under the idea, that, whatever efforts they may use to please their parents, it will he a hopeless task.

Parents have much to answer for, when they produce such an effect as this on their children’s minds. If on the one hand it be said, that “there is much folly in the heart of a child, and that the rod of correction must drive it out,” it must be remembered, on the other hand, that the mind of a child may soon be cast down, and that we may by harsh restrictions and undue severity augment that very rebellion which we endeavour to subdue.

There can be no doubt but that many parents harden their children’s hearts against their authority in the first instance, and ultimately against the authority of God himself, purely by the tyranny which they exercise, and by the continual irritations which they occasion [Note: That is an humiliating view which the Apostle gives of parents, but, alas! how true in too many instances! Ebrei 12:10.

]: and in the last day they will be found, in too many instances, the prime movers, and the real causes of their children’s eternal ruin. Fathers, be upon your guard respecting this; and instead of thus driving your children to despondency, endeavour to bring them up in the “nurture and admonition of the Lord [Note: Efesini 6:4.

].” See in what way God dealeth with his children, how he bears with their infirmities, and consults their best interests [Note: Salmi 103:8.]: so should you do [Note: 1 Tessalonicesi 2:11.], and, like Abraham of old, be solicitous only for their eternal welfare [Note: Genesi 18:19.]

There is yet one other relation specified in the text, namely, that,

III.

Of masters and servants—

It has pleased God that there should be different ranks and orders of society, and that to each should be assigned appropriate duties. We notice those,

1. Of servants—

[Your rank in society is ordered of the Lord: nor, when you hear in what light you are viewed by him, will you see any reason to repine at it. By virtue of your office you are required to “obey those who are your masters according to the flesh:” and to obey them cheerfully too, and without reserve. Nor in the discharge of this duty are you to act in the absence of your master any otherwise than you would in his immediate presence: you are to render obedience “in singleness of heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart [Note: Efesini 6:5.

].” What an elevated view does this give of your situation and employments! You appear to be servants of men: and so indeed you are: but you are servants of the Lord Jesus Christ: and it is your privilege to consider yourselves as living in his service, as much as if he were to come down to sojourn again on earth, and to admit you into the number of his domestics. Whatever your particular office be, you are privileged, so to speak, as altogether to forget your servitude to man, and to consider yourselves as performing the office of angels in the service of your God and Saviour.

It is your privilege also to expect your wages from him. What you receive from man, is for your body only: but you shall have wages for your soul also, even “the reward of an eternal inheritance [Note: See the text.].” This is represented as the state even of slaves, and of those who were called to serve Jewish or Heathen masters: how much more then is it the happy state of you who live in Christian families, and especially where God in Christ Jesus is loved and feared! Yes, “whether ye be bond or free, your Master, your work, your wages are the same [Note: Efesini 6:8.

].” Act then agreeably to this exalted view of your station. Even though you should have “froward and unkind masters,” still act the same: and, if your work is thereby rendered the more difficult, your reward shall be proportionably advanced [Note: 1 Pietro 2:18.]

2. Of masters—

[As your servants are to put you in the place of Christ, so are you to be as in the place of Christ to them: and exactly such a muster as he, if in your place, would be, such are ye to be to those who are under your command. Would he never be unreasonable in his expectations or commands? So neither are ye to be. Would he be kind and indulgent? So must ye be. Would he delight to make his servants happy; and would he consult in all things their eternal welfare? So are you to act, “doing in your station the same thing tn them,” as they in theirs are required to do to you [Note: Efesini 6:9.

]. Especially must you “forbear all threatening” words or looks; “remembering that you also have a Master in heaven, with whom there is no respect of persons,” and who, as their avenger, will call you to an account for all acts of unkindness or oppression towards the meanest of mankind. In a word, see how your God directs and governs you; and let him be your model for your government of those whom he has graciously committed to your care.]

We may see here,
1.

The extent and excellence of true religion—

[Religion enters into every situation and relation of life. It finds the whole world disordered like a body, every joint of which from head to foot is dislocated: but by its operation on the hearts of men it sets every joint in its place, and diffuses through the whole a divine unction, whereby every joint is set at liberty, and performs with ease its proper functions. Those in a higher and more honourable station despise not those which are lower and less honourable; neither are they envied by them: but each occupies with content and satisfaction the place assigned it by its Maker, and finds its own happiness in contributing, according to its ability, to the good of the whole.

If it be said, that these effects are not visible in the world, even amongst those who profess religion; I answer, that this only shews how little there is of true religion in the world. The first ages of the Church display in all its beauty the native tendency of Christianity: and, if the same effects are nut alike visible now, it is not owing to any want of efficiency in religion itself, but to the low state of religion in the world. In proportion as vital godliness prevails, it does, and ever must, manifest its practical influence upon the heart and life.]

2. The importance of studying the character of Christ—

[Christ ought to be well known to us in his work and offices as the Saviour of the world. But we must not confine our attention to his mediatorial work: we must also contemplate him as an example which we are to follow in every part of our conduct both towards God and man. Behold him as a son and a servant; what an entire devotion was there in him to his Father’s will! It was his meat and drink to do it.

View him also as the Husband and Lord of his Church; what inconceivable love and kindness does he exercise towards her at all times, notwithstanding her innumerable defects! Let us then study his character; and whether we move in the higher or inferior relation, let it be the one aim of our lives to walk in his steps, and to follow his example.]

3. The way in which to judge of our spiritual attainments—

[Religion is a practical thing, and is intended, as we have shewn, to make us fill to advantage every relation in life. Now I grant that there are many who discharge in a most commendable manner their relative duties, whilst yet they have no regard for God in their hearts. Consequently, I cannot exactly say, that the fulfilment of relative duties will stamp you as religious characters: but this I must say, that the not discharging of these aright will prove to demonstration, either that “your religion is altogether vain,” or that it is at a very low ebb indeed.

But supposing that there be no manifest neglect of these duties, I would ask, How much is there of God in them? Is the authority which you either obey or exercise, regarded as God’s? Is his will considered as the rule of all that you do, and his glory as the end? Here is the point to be inquired into: it is this which makes your actions pleasing and acceptable to him: and I may add, that it is this which will make obedience easy and delightful to yourselves.

Habituate yourselves then to realize the thought, that it is Christ whom you serve, or in whose place you stand whilst others are serving you. So shall your whole deportment become exquisitely pure, and holy, and refined; and you will “adorn the doctrine of God our Saviour in all things.”]