What should it mean to be a Christian employer?

There is no reason for a chapter division at this point, for the responsibility of masters is closely linked with that of servants, which we have seen would include the relationship between employers and employees or teachers and students. A believing master is called upon to be totally impartial in caring for the needs of his servants, giving to his servants what is just and fair (v.1). What is just is what is right as before God. What is fair is what does not favor one above another. This is important in business as well as in a teacher-student relationship. If the servant is to act in a manner pleasing to God, the master is to do no less, for he himself is only a servant to the Lord: his Master is in Heaven. Every believing employer, foreman, supervisor or teacher must remember this.

IN THE THIRD case, that of the masters, the prominent thought is not that of love but of righteousness. Every Christian master should be continually asking himself in regard to his servants, "What is just? What is fair?" And further he is to remember that he himself is a servant with his Master in the heavens — a Master who has laid it down that, "With what measure ye mete, it shall be measured to you again."

In the same measure as a Christian master and mistress realise in their consciences the authority, and in their hearts the goodness and kindness of their Master in heaven, they will "do the same things" to their servants that they wish their servants should do to them, and they will give to their servants "that which is just" (as a matter of conscience towards Christ); and not only that which is just, but also that which is "equal" (or "fair"), as a matter of the heart in kindness.

If this be so, there is a remarkable gradation in these relationships; husbands and wives in Paradise, children born after the fall but before the flood, servants not heard of till after that. I do not mean at all that Scripture does not recognize this latter relationship — far from it — only it is well to see that it was one which followed not only the fall, but even the great judgment of God executed on the earth. Thus it is a condition of things very far from being according to God, that men should have their fellows as their property or slaves. And yet even so, "masters, give unto your servants that which is just and equal." v. 1. In our countries it is a relationship voluntarily entered into on both sides, and there are corresponding privileges and duties; but here, though it was a case of slaves, the call to masters is to be impartial in their ways with them. And this refers not only to equity as a matter between the master and a slave, but between the slaves generally. There might be much confusion and injury in a household by disturbing the equilibrium between the slaves. The wisdom of God thus provides for everything, even for what respects the despised bondmen. It is here said, "just" — not grace.

You can never demand or claim grace. In writing the epistle to Philemon, the Apostle brings motives of grace to bear upon the case; he does not dictate what Philemon was to do, but reminds him of his heavenly relationship, and leaves it to Philemon's grace. Though the runaway slave was justly liable to be put to death, Roman and indeed any other masters having the right to punish them thus, yet would he have Philemon now receive him again no more as a slave, but as a brother.

Here, however, it is a question of what was "just and equal." For the expression, "just," shows a sense of right; grace in this case would not have been suited, as it would have left the door open more or less. Justice maintains obligations. In Ephesians it is said, "forbearing threatening." It was wrong even to threaten a slave with violent measures. The Colossians, being in a lower condition, are plainly dealt with, and told to be just and equal; it is the recognition of certain responsibilities in which the masters stood to their slaves. Do not you, masters, imagine all duty is on one side; you have yours toward your slaves. This, often forgotten, seems implied in the word "just"; and "equal" forbids the indulgence of favouritism.

"And, ye masters, do the same things unto them," etc. (Eph. 6:9.) Again, "Masters, give unto your servants that which is just and equal." (Col. 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 favour, 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 judgement-seat of Christ for the things done in the body, whether good or bad. (2 Cor. 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 wilful 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 will 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.

Masters are told to "do the same things" to servants. Employers may not think of this, but they ought to serve their servants, not as being subject to them, but as concerned about their proper welfare and treating them kindly and fairly Threatening, simply as a tool to instill fear, would be an abuse of authority. Consider the character of Boaz in Ruth 2:4. His relationship with his servants was excellent, for he first recognized his Master in heaven. If any master feels himself more worthy of respect than his servants, he is not subject to God's will. God is perfectly fair, and every Christian -- whether employee or employer - likewise ought to be.

(Vv. 5-9). For the Christian servant to render obedience to an earthly master, a heart that is right with Christ will be required. Only as the servant of Christ, seeking from his heart to do the will of God, will he be able to serve his earthly master with “good will”. What is done of good will to the Lord will have its reward.

Christian masters are to be governed by the same principles as the Christian servants. In all his dealings with his servants the master is to remember that he has a Master in heaven. He is to treat his servants with the same “good will” that he expects from the servants. Moreover, he is to forbear threatening, not using his position of authority to utter threats.

The third circle is that of our work. Again, these two general principles are valid for the believer, "seek the things above" and "put to death your members which are upon the earth". Servants are exhorted to work and masters are called upon to reward their servants according to their worth. Paul speaks about slaves and masters here, but these are divine principles which are still valid today, for the believer in his workplace is under an obligation to follow the instructions given to him by his boss and to work as "to the Lord". There we read something wonderful, namely, that the Lord will give a recompense. A young brother told me, "I earn five thousand pounds a month" and I said, "It is hard for me to believe you earn so much". And he replied, "Well, I do not receive that much, I only receive two thousand; but what I deserve is five thousand" (earning and deserving is the same word in German). Perhaps there is someone here who thinks the same way and if this is true, that you deserve more than you earn and you still remain faithful to your boss, then the Lord will give you a recompense.

"He that does a wrong shall receive the wrong he has done" applies to the masters and the servants. This verse is the transition after the servants are addressed but before the masters are addressed. Believing bosses should be just with their employees and they should give them fair wages, they should give that which is just for the body, the soul and the spirit of the employee. These are the exhortations which reflect the thoughts of the Lord Jesus Christ in the circle of the workplace.

It teaches the Christian to give full and proper pay to those he employs. It teaches the tradesman to give full measure, and eschew any trick by which illicit gain may be made. It teaches the workman to give steady and honest work, as conscientiously when not supervised as when under supervision. And if any have a believing master, or conversely a believing servant, no advantage is to be taken of that fact, as 1 Timothy 6:2 shows.

The Word of God sets forth in the fullest and plainest manner “what should be the conduct and general bearing of Christian servants towards their employers.” For example, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart as to Christ; not with eye service as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service as to the Lord and not to men, knowing that whatsoever good thing any man does, the same shall he receive of the Lord, whether he be bond or free” (Eph. 4:5-8). Similar is the teaching of Colossians 3:22-25. Also in Titus we read, “Exhort servants to be obedient to their own masters and to please them well in all things; not answering again; not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.”

We are not aware of any specific direction in Scripture as to the conduct of servants toward one another, but surely the general teaching as to Christian walk and character would bear upon that relationship as upon every other. If Christian servants will only study their model and seek to be formed thereon, it will regulate their conduct both towards their employers and toward one another. Further, Christian employers have to look well to the manner in which they conduct themselves in their relationship, for we may rest assured that to this question, as to all others, there are two sides. Back