“Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven” (Colossians 4:1).
Justness and fairness, expected of a Christian who has servants. In fact, expected of each of us in the relationships we sustain with others. They are important in our interactions as equals, but especially important when we are in a position of authority, as that authority can be easily abused.
The word “just” (dikaios) — 1) righteous, observing divine laws. 1a) in a wide sense, upright, righteous, virtuous, keeping the commands of God. 1b) in a narrower sense, rendering to each his due and that in a judicial sense, passing just judgment on others, whether expressed in words or shown by the manner of dealing with them (Thayer). I believe that definition 1b) is what is intended in our text above. The idea is that a master is to render to the bondservant his due, and deal in an upright manner with him.
The word “fair” (isotes) — 1) equality. 2) equity, fairness, what is equitable (Thayer). This concept is instinctively understood by most, though it may be a bit difficult to define. Think of the small child, who though he may be quick to act unfairly himself, is very aware when someone is not treating him fairly. It may be the most common refrain among young siblings, “That’s not fair!” With the child it has to do with getting your turn, receiving the same value gifts, and a misperception that someone else is benefitting from favoritism from a parent or relative.
God is just and fair in his treatment of men. This is true, though it is disputed by many. As our creator, God has the right to set the parameters of our relationship with Him. We are fortunate that He is benevolent, kind, loving, just and fair. His treatment of man is equitable and right. When He judges, He does not do so capriciously, but in accord with the agreement He has clearly established between Himself and mankind.
And yet, the punishment of sin is claimed by some to be inequitable. Many think so today, and have in previous generations. A direct reference to this conflict is found in Ezekiel 18. The Israelites were claiming that the guilt of the father was being held against the son. God said not so, “Behold, all souls are Mine; the soul of the father as well as the soul of the son is mine; the soul who sins shall die” (vs. 4). The Israelites claimed that God was not being fair. His response, “Hear now, O house of Israel, is it not My way which is fair, and your ways which are not fair? When a righteous man turns away from his righteousness, commits iniquity, and dies in it, it is because of the iniquity which he has done that he dies. Again, when a wicked man turns away from the wickedness which he committed, and does what is lawful and right, he preserves himself alive. Because he considers and turns away from all the transgressions which he committed, he shall surely live; he shall not die” (vs. 25-28).
The problem is that many think the punishment for sin doesn’t fit the actual sin itself. This is because they do not understand the nature of sin. “Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death” (James 1:13-15). Death as a consequence of sin is fair, it is just, it is equitable. And, God has made this truth clear in His consistent dealings with men. There are no surprises here, no favoritism, no mistreatment. With God as an example, consider the following applications to fairness and justness in our own lives.
-
Civil Government. Paul exhorted Timothy to pray for kings and all in authority, “that we may lead a quiet and peaceable life” (1 Timothy 2:2). This shows the need for those in civil authority to be just and fair. God dealt harshly with Israel when her leaders oppressed the poor and vulnerable (cf. Amos 2:6-7).
-
Parents. Paul exhorted fathers, “do not provoke your children to wrath, but bring them up in the training and admonition of the Lord” (Ephesians 6:4). Both mothers and fathers need to be equitable in dealing with children, especially when there is more than one child in the home. Remember, when Isaac and Rebekah had favorites in their home, it led to strife and unhealthy competition between Jacob and Esau, (cf. Genesis 27).
-
Husbands. Peter called upon husbands to “dwell with them [their wives] with understanding, giving honor to the wife, as to the weaker vessel” (1 Peter 3:7). The position of authority in the home can be, (and often is), abused. The husband is to be just and fair, “that [his] prayers may not be hindered” (ibid.).
-
Elders. Peter gave explicit instructions about how elders are to lead. “…not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock” (1 Peter 5:2-3). Few things in the Lord’s church are more destructive than willful leaders who dictate to the flock (cf. 3 John 9-11).
-
One another. Justness and fairness is foundational to a proper relationship with your brethren. “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:3-4).
May we each learn to be just and fair in all things, emulating and honoring God and our Lord Jesus Christ.
