Colossians 3:25 - Exposition

For he that doeth wrong shall receive again that he did wrong; and there is no respect of persons ( Ephesians 6:8 , Ephesians 6:9 ; Philippians 1:28 ; 2 Thessalonians 1:5-7 ; 1 Peter 1:17 ; Romans 2:11 ; Galatians 2:6 ). "For" is replaced by "but" in the same inferior copies which insert it in the last sentence. Here we have the ether side of the recompense promised in Colossians 3:24 a , to which the explanatory "for" points back. The impartial justice which avenges every wrong guarantees the reward of the faithful servant of Christ. So the Old Testament saints rightly argued ( Psalms 37:9-11 ; Psalms 58:10 , Psalms 58:11 ; Psalms 64:7-10 ) that the punishment of the evil doer affords hope to the righteous man. This warning is quite general in its terms, and applies alike to the unfaithful servant and to the unjust master (comp. Ephesians 6:8 ). At the judgment seat of Christ there will be no favouritism: all ranks and orders of men will stand on precisely the same footing ( Colossians 3:11 ). The word ἀδικέω , twice employed here, denotes a legal wrong or injury ( 1 Corinthians 6:7 , 1 Corinthians 6:8 ); e.g. the conduct of Onesimus towards Philemon ( Philemon 1:18 ). The verb "receive" ( κομίζομαι , carry off, gain; Ephesians 6:8 ; 2 Corinthians 5:10 ; 1 Peter 5:4 ; Matthew 25:27 ) looks more to the receiver, whereas ἀπολήμψεσθε ἀπό ( Philemon 1:24 ) points to the giver. προσωπολημψία (literally, accepting of the face ) is a pure Hebraism, found in St. James twice, and four times in St. Paul.

The apostle turns from the slave to address his master.

Colossians 4:1

Ye lords, show just dealing and fairness to your servants [ bondmen ] ( Ephesians 6:8 , Ephesians 6:9 ; Matthew 18:23-35 ; Luke 6:31 ). The verb "show" ( παρέχεσθε , afford, render ) is middle in voice, and, as in Luke 7:4 and Titus 2:7 , implies spontaneity—"show on your part," "of yourselves." τὸ δίκαιον ("the just"), a concrete expression, denotes the justice of the master's dealing (comp. τὸ χρηστόν in Romans 2:4 , "the kind dealing of God"). τὴν ἰσότητα gives the principle by which he is to be guided, that of equity, fairness (so Alford, Ellicott, Lightfoot). "Equity is the mother of Justice" (Philo, 'On the Creation of Magistrates,' § 14; see other illustrations in Lightfoot). Meyer contends for the stricter sense, "equality" ( 2 Corinthians 8:13 , 2 Corinthians 8:14 )— i.e. of Church status and brotherhood ( Philippians 1:16 ; Colossians 3:11 ). But the context suggests no such special reference; it deals with the family and social relationship of master and servant "Equity" is a well-established sense of the Greek word. The law of equity bearing on all human relations Christ has laid down in Luke 6:31 . Here is the germinal principle of the abolition of slavery. Moral equity, as realized by the Christian consciousness, was sure in course of time to bring about legal equality. Knowing that ye also have a Lord in heaven ( Colossians 2:6 ; Ephesians 6:9 ; 1 Corinthians 7:22 ; Philippians 2:11 ; Romans 14:9 ; Revelation 17:14 ; Revelation 19:16 ). (On "knowing," see Luke 6:24 a.) "Ye also," for Christ is "both their Lord and yours" ( Ephesians 6:9 , Revised Text). The lordship of Christ dominates the whole Epistle ( Colossians 1:15 , Colossians 1:18 ; Colossians 2:6 , Colossians 2:10 , Colossians 2:19 , etc.). The assertion that the proud master who deemed his fellow man his chattel is himself a mere slave of Christ, sets Christ's authority in a vivid and striking light. This consideration makes the Christian master apprehensive as to his treatment of his dependents. He is "in heaven" ( Colossians 3:1 ; Ephesians 1:21 ; Ephesians 6:9 ; Ephesians 4:10 ; Philippians 3:20 ; 1 Thessalonians 1:10 ; 2 Thessalonians 1:7 ; Acts 3:21 ; John 3:13 ; John 8:23 ; Hebrews 9:24 ), the seat of Divine authority and glory, whence he shall soon return to judgment (comp. Psalms 76:8 ; Romans 1:18 ).