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Christian Subjection. 2

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Honor, subordination, and obedience are due unto the ministers of state; nevertheless, they, in turn, are under the Divine dominion, "For he is God's servant to do you good" (Romans 13:4). The magistrate, the member of the cabinet (or senate), and the king himself, are but the servants of God, to whom each must yet render an account of his stewardship; in the meantime, each must perform his duty for the good of the commonwealth, serving the interests of those under him.

So, too, of the domestic power, that of the husband, parent, and master. There are not only duties pertaining to those relations—but mutual obligations wherein the power of the superior is to be subordinated to the interests of the inferior.

The husband is the head of the wife—and she is required to own him as her master (1 Peter 3:6); but that gives him no right to act as a tyrant and make her the slave of his lusts. He is under bonds to love and cherish her, to give honor to her as unto the weaker vessel, to seek her happiness and do all in his power to lighten her burdens.

Parents are to govern their children and not to tolerate insubordination; yet they must not provoke them to wrath by brutal treatment—but bring them up in the nurture and admonition of the Lord, teaching them to be truthful, industrious, honest, looking after the good of their souls, as well as bodies.

Masters are bidden to give unto their servants, "that which is just and equal; knowing that they also "have a Master in heaven" (Colossians 4:1) who will sanction no injustice and condone no harshness.

God has so tied us one to another—that everyone is to do his part in promoting the common good.

Power is bestowed upon men by God, not for the purpose of their self-exaltation, but for the benefit of those they rule. Power is to be exercised with goodwill and benevolence, and deference is to be rendered by the subordinate—not sullenly, but freely and gladly, as unto God. "For, brethren, you have been called unto liberty; only use not liberty for an occasion to the flesh—but by love serve one another" (Galatians 5:13) interprets for us "submitting yourselves one to another" (Ephesians 5:21). It is the mutual submission of brotherly love which is there enjoined, of that love which "seeks not her own" (1 Corinthians 13:5)—but ever labors for the good of its objects.

It is that mutual subjection which one Christian owes to another, not seeking to advance himself above his fellows and domineer over them—but which is selfless, bearing one another's burdens. It is in the exercise of that spirit, that we please God, adorn the Gospel, and make it manifest that we are the followers of Him who was meek and lowly in heart. It is by mortifying our pride and selfishness, by the exercise of mutual affection, and by discharging the office of respect and kindness unto the children of God, we show forth that we have passed from death unto life.

"Be kindly affectioned one to another with brotherly love; in honor preferring one another" (Romans 12:10). The Greek word there for "preferring" signifies "to take the lead or set an example." Instead of waiting for others to honor or minister unto me, I should be beforehand in deferring unto them. Where Christian love is cultivated and exercised, there is a thinking and acting respectfully unto our brethren and sisters.

"In lowliness of mind let each esteem other better than themselves" (Philippians 2:3). That does not mean the father in Christ is to value the opinions of a spiritual babe more than his own, still less than he is to feign a respect for the spirituality of another which he does not honestly feel. But it does signify that if his heart is right, he will so discern the image of Christ in His people—as to make deference in love to them both an easy and pleasant duty, putting their interests before his own; and judging himself faithfully, he will discover that "the least of all saints" (Ephesians 3:8) suits no man better than himself. The exercised and humble believer will rather put honor on his brethren—than seek it for himself.

If then God has called you into the ministry, it is not that you may ape [mimic] the peacock, or set yourself up as a little pope. You are not called to lord it over God's vineyard—but to labor in it, to minister unto His people. The greatest of the apostles declared, "For though I am free from all men—yet have I made myself servant unto all, that I might gain the more" (1 Corinthians 9:19). But One infinitely greater than Paul is your Pattern. Behold Him humbling Himself to perform the most menial office, as He girded Himself with a towel, stooped down, and washed the feet of His disciples! And remember, it is unto the ministers of His Gospel that He said, "If I then, your Lord and Master, have washed your feet—you also ought to wash one another's feet. For I have given you an example—that you should do as I have done to you. Truly, truly, I say unto you, The servant is not greater than his Lord; neither he who is sent, greater than he who sent him" (John 13:14-16). A haughty and arrogant spirit does not befit His servants.

That holy balance between "call no man your master upon the earth" (Matthew 23:9) and "submitting yourselves one to another" (Ephesians 5:21) was perfectly exemplified by the Lord Jesus who, though God incarnate, was also Jehovah's Servant. If on the one hand, we find that He refused to be in bondage to the doctrines and commandments of the Pharisees (Luke 11:38; Matthew 15:2), and overrode their traditions with His authoritative, "I say unto you!" (Matthew 5:20-22, etc.); on the other hand, we behold Him submitting unto every ordinance of God, and perfectly exemplifying every aspect of lowly submission. As a Child, He was "subject unto" His parents (Luke 2:51). Before He began His ministry, He submitted to be baptized of John, saying, "Thus it befits us to fulfill all righteousness" (Matthew 3:15). He sought not His own glory (John 8:50)—but rather the glory of the One who sent Him (John 7:18). He denied Himself food and rest—that He might minister to others (Mark 3:20). The whole of His time was spent in going "about doing good" (Acts 10:38). He bore patiently and tenderly with the dullness of His disciples, and broke not the bruised reed, nor quenched the smoking flax (Matthew 12:20). And He has left us an example—that we should follow His steps.

Submitting ourselves one to another means, according to each, the right of private judgment, and respecting his convictions. It imports a readiness to receive counsel and reproof from my brethren, as David did when he was king (Psalm 141:5). It connotes a cheerful denying of self—as to seek their good. It signifies doing all in my power to minister unto their holiness and happiness. As one of the old worthies put it, "The saints are 'trees of righteousness' whose fruit is to be eaten by others. They are candles, which spend themselves in giving light and comfort to those about them." To obey this precept, we require to be clothed with humility.

It is the proud who cannot endure subjection, and who consider it beneath them to lend a helping hand to those less favored. Love must be warm and active, if superiors and inferiors are to treat one another with kindness and respect. Where love reigns—none will be disdained or slighted. "In the fear of God," this submission is to be rendered: In conscience to His command, with a regard for His glory.


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