Exegetical and Hermeneutical Commentary of Colossians 3:23
And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men;
23. whatsoever ye do ] even in the daily round of servile tasks. For the phrase and its significance, see above, Col 3:17 and note.
do it heartily ] Lit., work from the soul. Cp. Eph 6:6.
as to the Lord ] Whose will expressed itself for them in each act of common duty. What a transfiguration of the life for the man, or woman, whom law and custom regarded as merely a purchasable “living chattel”! See Introd. to the Ep. to Philemon, p. 155.
not unto men ] as the ultimate reasons and constraints.
Fuente: The Cambridge Bible for Schools and Colleges
Col 3:23
Whatsoever ye do, do it heartily, as unto the Lord.
Servants of Christ
The apostle was speaking to slaves, who must have felt their condition to be irksome and degrading, but he applies a principle which altogether transforms it. They are to feel and act as servants of Christ. This principle is of far-reaching application. We are to serve Christ by discharging all the duties of life so as to please Him. This suggests a train of thought which has a special suitableness to young men. Note then the things which are essential to the realization of this lofty ideal of Christian service.
I. There must be a full surrender of the whole being to Christ. No man can serve two masters. He that is not with Me is against Me. Alas! how many act as though they bad made a bargain with Christ; that part of their nature should be given to Him, and part retained for the world and self. In certain circumstances they seem devout and earnest believers, in others frivolous and worldly Such a course is dishonouring to Christ, and injurious to their own souls. There are families in which the children having been asked to do something, refuse or delay; then a struggle ensues, involving discomfort to both parents and children. In others the first intimation is followed by prompt obedience. In the one case is love, order, and happiness; in the other the reverse. Why? In the one case the children had learned to obey, in the other they had not. So some of Gods children have not learned to surrender their wills utterly to Him; hence every act of obedience involves a struggle; but some have learnt to make the struggle once for all, and are now happy in that service which is perfect freedom.
II. Strive to be efficient in your worldly calling. Whatsoever, whether the work of master or servant, prince or peasant, do it as to the Lord. When we can recognize Christ as our Master, and our work as rendered to Him, it should make us faithful servants, whoever may be our immediate employer. Unfortunately this has not been always acted on, and religion has been regarded as a disqualification for efficient service. A lad once said, when urged to decision, I would like to learn my business before being converted, for I notice that the pious men in my fathers employ are not generally good workmen. I want you to wipe out this reproach, and try to excel in everything for the sake of Christ–whether in school, workshop, or counting-house, etc. The influence of Christian character and effort is greatly enhanced when connected with superiority in business. A working man who had recently come to reside in a northern village, was asked, as he was strolling in the fields one Sunday, to attend a cottage service where the speaker was going to preach. The invitation was rudely declined, and OH mentioning the matter to an acquaintance who came up immediately, he was asked if he knew who the preacher was. No. Why that is Thompson, the best forgeman in the district. Oh, indeed, I have often heard of Thompsons work; I will go and hear him preach. He did so and became a new man.
III. Strive to acquire mental culture and general intelligence for the sake of Christ.
1. It will open to you many avenues of enjoyment.
2. It will enable you to discover riches and beauty in the Divine word which would otherwise be concealed.
3. It will help to keep you free from the religious crotchets by which the Christian life is now weakened and disfigured.
4. It will give you greater power to serve Christ. Edward Irving had in his Glasgow congregation the wife of a shoemaker, who was a determined infidel. Irving visited him day after day without producing any impression. But one day he sat down beside him and began talking about his work and the material he was then handling. The man became interested, for he found that the minister knew as much about his trade as he did himself. Next Sunday he went to church, and when taunted by his former companions, replied, Mr. Irving is no fool, he kens leather.
IV. Have some special work to do for Christ. The field of Christian usefulness is wide, and there can be no difficulty in finding suitable work. To help you in this–
1. Be regular and faithful in your devotions.
2. Try to do every day something simply for Christs sake–repress your temper, speak to some friend about salvation, practise some self-denial, for Christs sake, and with the help of the Spirit. Conclusion: Are you serving Christ or Satan? You must be one or the other. (G. D. Macgregor.)
Do all for God
1. When we remember that our destiny is to live with Christ and glorified beings, and that any work that does not fit us for that is a great impertinence, it is alarming at first sight to note that the great bulk of our occupations are of the earth, earthy. All professions and trades are for the purpose of supplying defects in the existing order, and, therefore, when that order is no more, and is superseded by one in which there are no defects, the occupations of this life must necessarily die a natural death. Is there not, then, something which seems inappropriate in the circumstance that all this short life should be taken up in doing what has no reference to eternity, and will be swept away like so much litter?
2. It was just this feeling that gave rise to Monasticism. Men assumed that eternity would be given up to prayer and praise; these, therefore, must be the earthly occupations of religious men. Let us not rail at their mistake, for it is a common assumption that a secular pursuit is an obstacle to a religious mind. Hence a seriously disposed young man is pointed out as destined for the Church.
3. As the pushing of a false theory to its extreme point is one method of showing its fallacy, imagine it to be Gods will that all Christians should have a directly spiritual pursuit. What then? The system of society is brought to a dead-lock. Take away the variety of callings, reduce all to that of the monk, and civilization is undermined and we revert to barbarism. This assuredly cannot be the will of Him who has implanted in us the instincts which develope into civilization.
4. But if this cannot be the will of God, then it must be His will that this man should ply some humble craft; that this other should have the duties of a large estate; that a third should go to the desk; a fourth minister to the sick; a fifth fight the battles of his country. Now if this be the case the greatest harm is done when a man thrusts himself out from his proper vocation. Each mans wisdom and happiness must lie in doing the work God has given him. So thought St. Paul. He did not urge his converts to join him in his missionary journeys, but to abide in his calling with God.
5. With God. This wraps up the secret of which we are in search, how we may serve God in our daily business. How can this be done? By throwing into the work a pure and holy intention. Intention is to our actions what the soul is to the body. As the soul, not the body, makes us moral agents, so motive gives action a moral character. To kill a man, of malice prepense, is murder; but to kill him by accident is no sin at all. A good work, such as prayer, becomes hypocrisy if done for the praise of men.
6. Now the great bulk of lifes work is done with no intention whatever of serving God.
(1) The intention of some in their work is simply to gain a livelihood: a perfectly innocent and even good motive, but not spiritual and such as redeems the work from earthiness.
(2) Others labour with a view of gaining eminence. The effects of work done in this spirit, if it does not meet with success, are sad to witness.
(3) Others mainly work from energy of mind. They would be miserable if idle; but that work has of course no spiritual character.
(4) Another class work from the high and elevating motive of duty; but if the intention have no reference to Gods appointment it has no more spirituality than might have been found in the mind of Cicero or Seneca.
(5) A great mass of human activity has no intention at all, and so runs to waste from a spiritual point of view. Multitudes work mechanically, and by the same instinct of routine as a horse in a mill. But man is surely made for something nobler than to work by mere force of habit.
7. Now what is the true motive which lifts up the humblest duties into a higher atmosphere? This–Whatsoever ye do, etc. The primary reference is to the duties of slaves, the lowest imaginable. The a fortiori inference is this, that if the drudgery of a slave admits of such a consecration, much more does any nobler form of business. No man after this can say, My duties are so very commonplace that they cannot have a religious dignity and value.
8. Practical counsels.
(1) Before you go to your task fix it in your mind that all lawful pursuits are departments of Gods harvest-field in which He has called Christians to labour.
(2) Pursue your own calling with the conscious intention of furthering His work and will.
(3) Then put your hand to it bravely, keeping before you the main aim of pleasing Him with diligence and zeal
(4) Imagine Jesus surveying your work as He will do it at the last day, and strive that there may be no flaw in it. (Dean Goulburn.)
Working
Were I to ask, What was the purpose for which you were sent into the world, I should get a variety of replies. But the right answer would be, To work. So the Bible tells us, and Providence and the worm around. Work is not an evil, but a good. There is work in heaven. Adam unfallen was a working man. If there had been no sin the world would not have been a world of idleness. And what is true of us is true of all Gods creatures. Take water; it never stands still. Take horses, or even the birds, how soon they have to work for a living. Our text tells us how to work and for whom to work. Take then its instruction as a guide for–
I. School work. Many wish there were no such thing. This is foolish, for schools make all the difference between us and heathens. How hard it is for a man to get on in life who has had a poor education. School work is hard, but it will be made all the lighter ii done heartily and to the Lord; and then there would be no need for the coaxing and bribing and threatening that are so common.
II. Home work. Young people should make themselves useful at home, and not expect that everybody should be attending upon them. Home work is an important part of the training for after life; and there is nothing in it beneath the dignity of any girl. And what a comfort it would make you, and what a saving you might be to mothers cares. And the reason it is repulsive is because you do not take to it in a right spirit. Throw heart in it, and it will soon be enjoyable.
III. Business work. Whatever is worth doing at all is worth doing well–the work even of a message-boy, crossing sweeper, or shoeblack. It is often when people are busy at their work that God comes with a blessing. Moses, Gideon, Elisha, the shepherds, the apostles were all called when at their work. Is yours humble? You can exalt it by taking it as Christs, and by doing it with all your heart.
IV. Soul work. This is done more for us than by us. And yet we have to work out what God works in. This will have to be done heartily and unto the Lord, or literally not at all. We have to escape–which surely involves earnestness–to Jesus.
V. Christian work. Every work is Christian if done for Christ, but there is work more especially done for Him. When a little girls mother comes to visit her at school, she wants to introduce all her friends to her. Your work is to introduce them to Jesus. You need not be missionary to do this. (J. H. Wilson, M. A.)
Not unto men
It is related that when Phidias, the great sculptor who carved statues for one of the temples of antiquity, was labouring with minute fidelity upon the hair on the back of the head of one of the historic figures which was to be elevated from the pavement to the very apex of the building, or placed along the frieze, some one expostulated with him, saying, Why do you take such great pains with the hair? It is never to be seen. His simple reply was, The gods will see it. So he laboured thoroughly in the minutest things, not for the eyes of men but for the eyes of the gods. (H. Melvill, B. D.)
Knowing that of the Lord ye shall receive the inheritance; for ye serve the Lord Christ.
Christian Socialism
Christianity, though altogether opposed to those levelling theories which disaffected men industriously broach, places the highest and the lowest on a par in the competition for eternity. Christianity is the best upholder of the distinctions in society; and he can have-read his Bible to little purpose who does not see the appointment of God that there should be rich and poor in the world, master and servant; who does not perceive that want of loyalty is want of religion, and that there is no more direct rebellion against the Creator than resistance to any constituted authority, or the endeavour to bring round that boasted equality in which all shall have the same rights, or to speak more truly, in which none shall have any. But if Christianity makes it sinful to repine against servitude, it gives a dignity to the servant who would still remain in servitude. It tells the servant, that ii faithful here, he may rank with his master hereafter, even though the employment of the master has been the advancement of Christs cause on earth. And oh! it should be a surprisingly cheerful thing to those who have to wear away life in the meanest occupations, that, as immortal beings, they are not one jot disadvantaged by their temporal position, but they make as much progress in the Christian race as those placed at the very highest summit in the Christian office. (H. Melvill, B. D.)
Living for Christ
I. Unity of purpose is necessary.
1. For the development of character.
2. For success in life.
Glory, self-interest, benevolence, each gives unity and force, whereas a man without any such governing principle becomes weak; and it is only by making one object predominant and seeking that object that great results are achieved.
II. That which gives unity to the Christian life is Christ.
1. He is the unifying principle of Christian theology.
2. Of the inward life of the Christian.
3. Of his outward and active life.
We have an illustration of this in Paul, in his theology, experience, and work. Negatively he did not seek wealth or honour, either as his main or subordinate object. He simply sought the glory of Christ.
III. The glory of Christ should be our aim.
1. Because it is our duty. This is the highest thing we can do. Whatever else we do will, in the end, be regarded as nothing.
2. Our inward holiness and happiness will thereby be best advanced.
3. Only thus can we be really useful. Thus only do we associate ourselves with the saints and angels. The extension of Christs kingdom is the only thing worth living for.
4. Christ has died for you, redeemed you. You are not your own but His. Serve Him, then, under the constraint of His love. (C. Hodge, D. D.)
The perfect service
It would be truthful to say that all serve the Lord Christ. Some against their will–Pharisees, Pilate, Judas, etc. Some unconsciously–all who spread the true refinement of art, the researches of science, the charities of philanthropy. But Paul is not now speaking to such, but to the saints and faithful brethren in Christ at Colossae. And these words indicate about the life service of all true Christians.
I. Its motive. The constraint is for Christs sake. Such motive is–
1. Deep enough. It has its hands on all the hidden springs of purpose and love.
2. Abiding enough. To please others who may change or die, or please self, which is fickle and disappointing, cannot ensure the prolonged service men can render to the eternal and unchanging Christ.
II. Its pattern. In some warfare the commander says, Go; in this He says, Follow Me. He was in all points tempted, etc. He has left us an example.
III. Its help. The fishers after their night of bootless toil, Peter walking on the waves, Paul receiving grace to endure a hidden sorrow, are specimens of men needing and receiving help from Christ.
IV. Its comprehensiveness. It includes all circumstances, whether of partizan or statesman; all ages, whether of child or patriarch; of all spheres, whether of the inward or outward life. Whatsoever ye do.
V. Its consummation. It has now the approval of conscience and the Master; it will ultimately receive the reward of the inheritance. (U. R. Thomas.)
The service of Christ is
I. honourable service. We serve the Lord Christ–King of kings, and Lord of lords. The servants of royalty are nobles; so we are kings and priests unto God.
II. Reasonable service. The master had a claim upon the slave as his property won in war or purchased by money. We have been bought with a price. Christ has a right based upon His service of love; we should respond with gratitude.
III. Entire service. The slave was his masters altogether–self, family, belongings, etc. So Christ claims all we are and all we have–time, money, secularities, and not merely Sabbaths, worship, etc.
IV. Happy service. Sometimes the road is rough, but the motive for treading it makes it smooth, and the companionship of Him we love relieves its tedium and lightens its darkness.
V. Easy service. Take My yoke upon you and ye shall find rest. Love is the magic power which makes what is irksome pleasurable.
VI. The service of Friendship (Joh 15:15). It is the badge of true Christian discipleship–not creeds, professions, sentiments, etc.
VII. Lucrative service.
1. It is its own reward here.
2. It has an exceeding great reward by and by. (A. C. Price, B. A.)
How difficulties in Christs service are overcome
Sometimes when a mans limb has been broken, and long weeks of rest are necessary in order that the fractured bones may reunite, there is danger lest the limb should become permanently contracted; so as soon as it is safe to do so, the patient is ordered to exercise the limb. At first the exercise gives acute pain, but after awhile, as vigour and strength return to the limb, in the thrill of health that he feels, the man forgets the pain and is glad. Now sin has dislocated mans moral nature, and though by grace it may have been reset, still Gods wise exercise of it is exceedingly painful; but then this exercise begets spiritual health, and that health sends such a thrill of pleasure through the soul that the very act of obedience to, and service of, Christ, gains strength to obey and serve; and with increasing strength difficulty after difficulty disappears, pain goes, pleasure comes, and the Christian is master of his work, and delights in it. (A. C. Price, B. A.)
What makes Christs service easy and pleasant
That huge piece of timber which lies there in that quiet creek, from which the tide has receded, leaving it dry and immovable in the sand; try to shift it, and it is only with the utmost difficulty that you can do so. But wait till the tide comes in, and the waters flow around it. Make the attempt now, and with what comparative ease you accomplish it! Even so there are ten thousand things in the way of duty laid upon us by God which, so long as the heart is unrenewed, seem hard and burden some, but all of which yield when once the love of Christ has once entered and filled the heart, are cheerfully taken up and done with ease and joy to the Loved One. A little child had given to her by a friend a bunch of ripe, beautiful grapes. Just as she was about to eat them her mother said, My child, will you give me those grapes? The little one looked at the grapes and then at the mother whom she loved; and then after a pause, as the mothers love came rushing with full tide into her heart, and overmastering every other feeling, she flung the grapes into her mothers lap, and with a kiss surrendered them all (Mat 18:3). The love of Christ makes sacrifice easy and delightful. (A. C. Price, B. A.)
The ruling motive of Christs servants
You cannot serve two masters–you must serve one or other. If your work is first with you, and your fee second, work is your master, and the Lord of work, who is God. But if your fee is first with you, and your work second, fee is your master, and the lord of fee, who is the devil; and not only the devil, but the lowest of devils–the least erected fiend that fell. So there you have it in brief terms–work first, you are Gods servants; fee first, you are the fiends. And it makes a difference, now and ever, believe me, whether you serve Him who has on His vesture and thigh written, King of kings, and whose service is perfect freedom; and him on whose vesture and thigh is written, Slave of slaves, and whose service is perfect slavery. (John Ruskin.)
The sure reward of Christs servants
When Calvin was banished from ungrateful Geneva, he said, Most assuredly if I had merely served man, this would have been a poor recompense; but it is my happiness that I have served Him who never fails to reward His servants to the full extent of His promise. (C. H. Spurgeon.)
All for Jesus
The gospel does not barely supply us with directions, but furnishes us with reasons and power for obedience. The apostle knew that the conditions of believers are various, and therefore laid down distinct precepts for masters and servants, etc., but proposed a common motive for all. Our translation is in the indicative and states the fact–Ye serve the Lord Christ. Is that so? If not, the original will bear rendering in the imperative–Serve ye the Lord Christ. What an exaltation for a slave of Satan to become a servant of Christ. Thy gentleness hath made me great. It is a greater honour to serve Christ in the most menial capacity than to occupy the throne of the Caesars. To serve us He laid aside His glorious array and girt Him with the garments of a servant. In our turn let us serve Him alone and for ever. Ye serve the Lord Christ–
I. In the common acts of life. The fact that the text was addressed to the lowest is instructive. He does not address this choice saying to masters, preachers, deacons, magistrates, or persons of influence, but to slaves. He goes to the kitchen, the field, etc., to his toiling brethren. If the poor slave should serve Jesus how much more ought I?
1. Those who are in a low estate serve the Lord Christ.
(1) By a quiet acquiescence in the arrangement of Providence which has placed them where they are. While the race is as it is some must serve. When a man can say, I have learned in whatsoever state I am to be content, that is obedience and the service of Christ.
(2) By exercising the graces of the Spirit in the discharge of our calling. An honest, trustworthy servant is a standing evidence of the power of religion, and preaches in the nursery, workshop, and many places where a preacher would not be admitted, a silent but effective sermon. This was how the gospel spread in Rome.
(3) By displaying the joy of the Lord in our service. Many have been won to Christ by the cheerfulness of poor Christians. It was so in Pauls day. The Christian slave would not join in the jollity of the heathen festivals, but whenever any one was in trouble he was the cheerful comforter.
(4) By performing the common acts of life as unto Christs self. To the man of God nothing is secular, everything is sacred. What God hath cleansed, that call thou not common.
2. This view of things–
(1) Ennobles life. The bondsman is henceforth free; he serves not man but God.
(2) Cheers the darkest shades.
(3) Ensures a reward.
(4) Should stimulate zeal.
If you serve the Lord Christ, serve Him well. If you had work to do for Her Majesty you would try to do your best.
II. In religious actions. Every professor should have something to do for Christ. It would be well if our Church discipline permitted us to turn out every drone. They are of little use in honey making and are at the bottom of all quarrels. But all who work are not necessarily serving Christ.
1. Some serve in a legal spirit. This spirit has a measure of power in it, as the lash drives the slave. But Christians are free and should serve Christ from gratitude and not from fear.
2. Some in a spirit of formality, as a part of the general routine of their existence. It is the proper thing to go to a place of worship, to give their guinea, etc. Christ is not served by such mechanical working.
3. Some in a party spirit, who serve not Christ but their own denomination, and who would almost be vexed at Christ being honoured by any other sect.
4. Some out of the ambition to be thought useful. Our parents or friends wish us to be active in the Church, and therefore we do it.
5. We must rise above all this. What we do we must do for the Master alone.
III. In special acts done to himself. We desire not only to aid our friend in his projects, but to do something for him himself. So we want to do something, personally, for our Divine Benefactor.
1. We can adore Him. We may be doing nothing for our fellows while thus occupied, but Jesus is dearer to us than the whole race. And as we adore Him in secret so we should extol Him in public.
2. We should pray for: Him. Prayer shall be made for Him continually. It is delightful to pray for sinners and for saints, but there should be special prayer for the extension of Christs kingdom, that He may see the travail of His soul.
3. There should be much communion with Him. If any man serve Me let him follow Me, and where I am there shall also My servant be. To be near Him is one of the essentials of service. Let no day pass without a word with Jesus. You are His spouse–can you live without a loving word from your husband?
4. You should sit at His feet and learn of Him, studying His Word. Martha prepared a feast for Christ and did well, but Jesus gave Mary the preference.
5. You must obey Him. If ye love Me keep My commandments, not simply build chapels, etc.
6. You must be willing to bear reproach for His sake.
7. Care for His Church. Lovest thou Me?–feed My sheep. If you cannot serve with your tongue you can feed the hungry, clothe the naked, etc. Inasmuch as ye have done it unto one of the least of these, etc.
8. Bestow upon Him little wastefulnesses of love–breaking alabaster boxes of very precious ointment on: Him. Think of something now and then that you could not justify in prudence. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Yea, courageously and cheerfully, from the very soul, not constrainedly and murmuringly, though they be froward and their commands harsh; making account it is Jesus Christ, (who hath power over soul and body, Mat 10:28), not mortal men only, or in and for themselves, whom you serve, {see Eph 6:7} have an eye unto this Sovereign Lord, in the servile office your masters on earth do employ you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Andomitted in the oldestmanuscripts (compare Eph 6:7;Eph 6:8). Compare the sameprinciple in the case of all men, Hezekiah (2Ch 31:21;Rom 12:11).
do, do ittwo distinctGreek verbs, “Whatsoever ye do, work at it”(or “labor at” it).
heartilynot fromservile constraint, but with hearty good will.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And whatsoever ye do,…. Some have thought that these words, and the two following verses, regard the Colossians in general, and the performance of any, and all good works by them; but by their connection with the preceding verse, and with the beginning of the next chapter, they appear to concern servants only, and what they do under that character, and under the discharge of their duty:
do it heartily, not by mere force and necessity, grudgingly, and with murmurings, but from the heart, and with good will, having a true, real, and hearty affection for their masters, having their good and interest at heart, and a delight in their service; like the Hebrew servant, that loved his master, as also his wife and children, and therefore would not depart from him, see Ex 21:5,
as to the Lord, and not unto men; [See comments on Eph 6:7].
Fuente: John Gill’s Exposition of the Entire Bible
Whatsoever ye do ( ). See same idiom in 3:17 except instead of .
Heartily ( ). From the soul and not with mere eye service. In Eph 6:7 Paul adds ‘ (with good will) in explanation of .
As unto the Lord ( ). Even when unto men. This is the highest test of worthwhile service. If it were only always true!
Fuente: Robertson’s Word Pictures in the New Testament
Ye do – do it [ – ] . Rev., correctly, ye do – work; the latter being the stronger term as opposed to idleness. See on Jas 2:9. An idle man may do. Compare ejrgasia diligence, Luk 12:58. Heartily [ ] . Lit., from the soul. With a personal interest. Note that the apostle uses both heart (kardiav, ver. 22) and soul [] ; and in Eph 6:7, adds met’ eujnoiav with good disposition (A. V., good will). See on Rom 11:3; Rom 7:23; Rom 1:21. Compare sumyucoi of one accord, Phi 2:2; ijsoyucon like – minded, Phi 2:20; mia yuch with one mind, Phi 1:27.
Fuente: Vincent’s Word Studies in the New Testament
1) “And whatsoever ye do” (ho en poiete) whatever you all do; all members of each family and all members of the Church at Colosse, persons and parties of Paul’s address, 1Co 10:31.
2) “Do it heartily” (ek psuches ergazesthe) “You work from the soul,” or “do it from the soul; Jas 1:22; do it “with all your might,” Ecc 9:10.
3) “As to the Lord”(hos to kurio) “as to (the) Lord,” you work or give account as to the Lord of glory,” not an earthly master, Php_4:18; Heb 13:21.
4) “And not unto men” (kai ouk anthropois) “and not (merely) to men,” or as serving or pleasing men, 1Th 2:4-7.
Fuente: Garner-Howes Baptist Commentary
23. whatsoever ye do, work heartily, as unto the Lord, and not unto men; 24. knowing that from the Lord ye shall receive the recompence of the inheritance: ye serve the Lord Christ.
Translation and Paraphrase
23. (And) whatever you do, work from (your) soul (work heartily), as unto the Lord, and not (as just) unto men,
24. because you know that from the Lord you shall receive the recompense (repayment) of (your works, which is) the inheritance (of God; for in faithfully serving your masters) you are serving the Lord Christ.
Notes
1.
Paul revealed a glorious promise to the slaves: They would receive an inheritance and a recompense (repayment) from the Lord.
2.
Slaves were called upon again to work heartily (literally, from the soul). They were to work that way whatever they did, and some jobs were very disagreeable. They were to work as if they were working for the Lord Jesus, and not unto men. In truth they were working for the Lord.
3.
Slaves were told that they could know they would receive from the Lord the reward of a heavenly inheritance. It was a great marvel that slaves should expect to receive an inheritance from the Lord. On earth children of masters might inherit, but slaves never.
4.
To some modern people Pauls instructions to slaves might sound very unappealing, as if he had said, Be good boys, and youll get pie in the sky by and by. Many moderns would have advised the slaves to strike, to revolt, to stage demonstrations, to protest.
In the light of the good effects which Pauls commands to slaves produced (they were really Gods commands), we believe that Paul gave the right advice; and the methods of modern revolutionaries would only have caused more misery to come upon everyone, the slaves included.
5.
All of us should desire and work for the heavenly inheritance above all else. (Rom. 8:18; 1Pe. 1:4; 1Pe. 1:13).
6.
In serving our masters or employers faithfully, we serve the Lord Christ. Faithful service on our part will impress our employers with the reality of our Christian faith, and will probably give us an opportunity to testify about our faith. Poor service will do just the opposite.
There is simply no place in the church of Christ for those who will not work sincerely. (1Th. 3:11-12; 2Th. 3:10-11; Eph. 4:28).
Study and Review
67.
How were slaves to work? (Col. 3:23)
68.
The slave was to work for his master as if he were working for whom?
69.
What shall slaves (and others too) receive from the Lord as a result of their obedient labor? (Col. 3:24)
70.
Whom were obedient Christian slaves really serving?
Fuente: College Press Bible Study Textbook Series
Col 3:23. Do it heartily, ‘ , from the spirit, or “from a spiritual principle, and not from worldly motives.” Heylin.
Inferences. How much the metaphorical language of scripture has been mistaken, and what errors and absurdities men have fallen into, under pretence of adhering to the literal sense, is well known. The words of the first verse of this chapter are, however, hardly capable of being so abused, being a plain inference from what had before been advanced, as is evident from the manner in which they are introduced; “If ye then be risen with Christ.” It is plain, therefore, that they must refer to something which had been said of our resurrection with, or in Christ, since this conclusion supposes that doctrine already laid down and established. To find this connection, we must look back to the middle of the foregoing chapter, (Col 3:10. &c.) where the doctrine here referred to is plainly declared. And ye are complete in him, (that is, in Christ Jesus,) &c. and youhath he quickened together with him, having forgiven you all trespasses; whence the inference above drawn naturally follows, If ye then be risen with Christ, &c.
The better to explain this inference, it may be necessary to consider the representation which the scripture makes of the natural state of man, and of his gospel state, on becoming a real Christian.
1. The state of nature is fully represented, Eph 4:17-18; Eph 2:2-3; Eph 2:12. Rom 6:19-20 to which passages the reader may refer. And because, in the mere state of nature, abstractedly considered from every operation of divine grace, there is no goodness whatever in man, therefore this state of sinful nature is called likewise a state of death, Eph 2:1; Eph 2:5. While men were thus dead to God and to themselves, they lived only to sin and unrighteousness; and sin therefore is said to reign in them,to have dominion over them. In this state of corruption, the natural passions and affections were but the instruments of sin, in all things subservient; on which account they are said to constitute the body of sin; that body over which sin, as the soul, or active principle, had entire rule and dominion; (see Rom 6:6. Col 2:11.) and whose members are described in the chapter before us, Col 3:5 and this body is elsewhere called by our Apostle, the body of death, for the same reason that the state of sin is called the state of death, Rom 7:24.
Now the body, together with the soul, which is the active principle of life, the influencer and director of the body, and all its motions, constitutes the man: hence, therefore, by an easy and natural metaphor, those depraved appetites and affections, which are the instruments, or members of sin, and which compose the body of sin;together with the evil principle ruling in us, and directing the affections in the pursuit of all uncleanness and iniquity, and which is called sin,are said in scripture to be the old man; the only man which lives before the regeneration by Christ Jesus. Comp. Rom 6:6. Eph 4:22.
2. This then is the state of nature according to the representation and language of Holy Writ; and it is easy to see what must become of this old man, this man of sin, upon the appearance of Christ Jesus, who came to destroy the works of the devil; to give life and light to those who sat in the shadow of darkness and death: he and his works must be destroyed, where Christ is fully revealed, to make way for the Spirit of righteousness and his holy works; and to introduce man to the second, or gospel state.
But thus to destroy the old man,to root out all the corrupt affections of nature, and to implant a new principle of life and holiness, to restore the lost image of God,to give new desires to the soul, new affections to the heart;what is it, but to new-make the man, and, by a second creation, to restore him to those rights and privileges of the first, which were long since forfeited by sin and disobedience? For this reason the Christian is said to be a new creature, 2Co 5:17. Gal 6:15. Eph 2:10; Eph 4:23-24. Nay, and we are said even to put on Christ, from the similitude of will and affections between Christ and his true members. Gal 3:27.
From this account it is easy to understand the propriety of the phrases used to express these two conditions. Sometimes we read that we were dead before the knowledge of Christ: sometimes that we died and were buried with Christ: again, that we rose with Christ, and are alive in him. Now to be dead before the coming of Christ, and yet to die with Christ after his coming, and yet still to be alive in him, may seem to be assertions inconsistent, with respect to the same person; but if we take the same view of man that the scripture does, the inconsistency will soon vanish and disappear.
Man was at first created after the image and likeness of God, with a perfect rectitude of mind and will; with inclinations adapted to his true happiness, and entirely subject to the influence and direction of reason: but, upon his disobedience, man became a quite different person; his understanding was darkened, his will corrupted, his inclinations distorted to the pursuit of evil continually. This change was a real death of the man created after the image of God; he could no longer exercise any of the functions proper to his life, but lay buried under the ruins of sin.And this was the death of the world before the knowledge of Christ.
What then was the life of the world at the coming of Christ?It was the life of sin; of the earthly man, made not in the image of God, but after the likeness of the son of disobedience. To destroy this man of sin, Christ came into the world; and they that are Christ’s have crucified the flesh, with the affections and lusts: Gal 5:24. And thus, with respect to the life we had at the coming of Christ, which was the life of sin,believers are said to die with Christ, and to be buried with him, because they renounce that life, and the affections proper to it. Thus dying to sin, we begin to live again unto God, and to true holiness: and this is a resurrection of the man made after the image of God, which before was dead in trespasses; and therefore we are said to be made alive to Christ, and to rise together with him.
But further: this change was what, by nature, we had not power so much as to wish for, or desire for ourselves: but Christ undertook our cause: he took our nature and our iniquities upon himself, and underwent death in behalf of all. He dying therefore upon the cross for all, all may be crucified with him, through the power of his grace and spirit. See Heb 2:9. 2Co 5:14. And the way to attain to the benefits of the death of Christ, is, as we learn from St. Paul, in his Epistle to the Philippians, to be, through his grace, conformable unto his death. This conformity consists, as we have seen, in dying to sin, and the affections of it; in putting off the old man, and in putting on the new man, who is created after righteousness: and this the Apostle stiles being planted in the likeness of his death, and being planted in the likeness of his resurrection: Rom 6:5. To which likewise he plainly refers, ch. Rom 8:29 and there are many other precepts in scripture, founded upon this notion of our conformity with Christ.
Indeed, the very essence of Christianity consists in this conformity; and therefore baptism, which is our admission to the gospel, is a sacred emblem of this conformity. (See Rom 3:4.) To walk in newness of life, is our conformity to the resurrection of Christ, which was to new life and glory.
If we bear in mind the above account of the scripture language, and the reasons upon which it is founded, it will be a key to open to us the meaning of many, otherwise intricate, passages of scripture. For instance, we shall not be to seek, when we find mention made of two deaths, which we must undergo,and of two resurrections, in which we must partake: we shall easily distinguish between the natural death of the body, and the death unto sin;between the resurrection to life eternal hereafter, and the resurrection to holiness and righteousness in this present world. I am crucified to the world, says St. Paul, and the world to me.Whoever is born of God, says St. John 1.e. whoever is begotten to this new life in Christ by the power of God,overcometh the world. Again, St. Paul tells us, that the Spirit of God will quicken our mortal bodies, as well as our dead bodies, which is not to be understood, without having recourse to the first resurrection, which is to a new life of holiness, and which must be the forerunner and introducer of the second resurrection to glory. The Apostle, in his Epistle to the Philippians, tells us that he willingly suffered the loss of all things, that he might know Christ, and the power of his resurrection; and this he desired to know, that he might attain to the resurrection of the dead. Php 3:10-11 where, if we remember what has been said of our being made conformable to the death and resurrection of Christ, by rising to holiness and righteousness, we shall not be at a loss to understand what it is to know or feel the power of Christ’s resurrection; or to understand how the knowing the power of Christ’s resurrection should be a means of attaining the resurrection of the dead.
Such is the power of Christ’s resurrection, that those who feel it, have (as the Apostle informs us, Php 3:20.) their conversation in heaven; from whence also we look for the Saviour, the Lord Jesus Christ. This, which St. Paul calls knowing the power of Christ’s resurrection, and having our conversation in heaven, the author to the Hebrews calls, tasting the powers of the world to come, Heb 6:5. This resurrection is, indeed, one of the powers of the world to come, which all partake in, and taste of, whose mortal bodies are quickened by the Spirit of God. In the verse after this, it is said, that those who fall from their faith, crucify to themselves the Son of God afresh, and put him to open shame. How does he who falls away, crucify Christ, or put him to open shame?This cannot be understood but by having recourse to the scripture representation already explained: but if we remember that all who are baptized by the Spirit of God, who realize that spiritual baptism which is typified by the external ordinance, crucify the old man with his deeds; that they put on the new man, created after holiness; that the Apostle to the Galatians expressly says, that as many as have been baptized into Christ have put on Christ; it will readily appear why it is that those who fall away crucify Christ afresh. For, by receiving the true faith, they have put on Christ, and crucified the old man and his deeds; but if they desert the true living faith, and return to their former deeds, and again put on the old man, they do then crucify Christ again with his deeds, and put him once more to open shame.
This notion of the different states and conditions of man,of the death of the old man,of a new creature in Christ,runs through the precepts, exhortations, and doctrines of the gospel, which cannot be understood but with analogy to this notion. We have considered already our death, and burial, and resurrection with Christ; but the Apostle, in the passage now before us, carries the metaphor still one degree higher: If ye then be risen, &c. as if he had said, “It is not enough that ye are risen from the dead with Christ; you must also ascend after him into heaven, for there is our life hid in Christ; there are your true riches, and thither must you go to take care of them. You are dead to the world, and as such can no longer live to it; your life is spiritual and heavenly: as is your life, such must be the actions which flow from it,the inclinations which attend it. Since, therefore, you are dead to the world, and alive to Christ, through the spirit of holiness, you must act like members of Christ, and set your affections on things above, where Christ your life is ascended.”
Hence it is that St. Paul so often exclaims against the absurdity of a Christian’s living in sin. You may just as well say, that all the actions of life may be performed in the grave, when a man is dead and buried, as say that a Christian may continue in sin: for a Christian has crucified and buried the body of sin. How then, as the Apostle cries out, how shall we, who are dead to sin, continue any longer therein? Sin is the only poison by which the life of Christ, which is in us, may be destroyed. It is a life which no man can take from us but ourselves. Those who kill the body cannot reach it: not all the powers of darkness, sin only excepted, can separate believers and their Lord; but every unmortified lust, every unsubdued vice, is a canker that eats into our very vitals, and, if we do not cut them off, will, in the end, destroy us quite. Holiness is as necessary to our spiritual life, as eating and drinking are to our natural; and therefore the Apostle’s conclusion in the text is most obviously just; If we be risen with Christ,if we live with him, we must seek the things which are above, where Christ sitteth on the right hand of God.
REFLECTIONS.1st, The Apostle having, in the former chapter, laid down the great fundamental doctrines of Christianity, and the invaluable privileges of true believers, proceeds in this to exhort the Colossians to those tempers and practices which became their holy profession.
1. He exhorts them to heavenly-mindedness. If ye then be risen with Christ, in virtue of his resurrection, and of your union with him, seek those things which are above; even the eternal blessedness provided for all the faithful in heaven, where Christ sitteth on the right hand of God, gone before to prepare a place for them, and ever living to make intercession for them. Therefore, set your affections on things above, with faith, hope, and love, aspire after them, realizing them to your mind by frequent meditation and fervent prayer, seeking those influences of grace which may conduct you to the glory that shall be revealed; and not on things on the earth, whether Jewish ordinances, or earthly advantages, and allurements; keep these under your feet, be weaned from them, and daily dying to them. Note; a worldly mind, and a heavenly hope, are utterly inconsistent; no man can serve two masters.
2. He supports his exhortation by the most powerful arguments. For ye are dead, by your profession in baptism, and your obligations to a crucified Jesus; and your life is hid with Christ in God, your spiritual life, with all its joys, is hid from the natural man, and is still maintained, by secret communications from your exalted Head: therefore, having such glorious expectations, look up, and live continually under the influence of them. And then, when Christ, who is our life, the author, support, and finisher of it, in all his faithful saints, shall appear in the great day of his second coming, then shall ye also appear with him in glory; and how much then does it behove us to have our affections placed there, where we hope to spend an eternity with Christ in blessedness inconceivable?
2nd, If we would set our affections on things in heaven, our sensual and earthly affections must be mortified; and hereunto the Apostle earnestly exhorts them. Mortify therefore your members which are upon the earth, the remaining corruptions that still war against you; such as fornication, uncleanness, inordinate affection, evil concupiscence, with every thought, word, or action, which has the remotest tendency to excite impure desire; and covetousness, with every worldly lust, which is idolatry, as it engages the heart to the creature, drawing it off from the love and service of the Creator: for which things’ sake the wrath of God cometh on the children of disobedience; and the consequences of these sins will infallibly be eternal death. In the which ye also, as other Gentiles, walked sometime, when ye lived in them. But now, since the light and grace of the blessed gospel has reached you, ye also put off all these; anger, wrath, malice, blasphemy, speaking reproachfully of God or things sacred, or whatever would blast the reputation of others; and let no filthy communication, or immodest expression, proceed out of your mouth. Lie not one to another; but ever, in all your conversation, speak the truth from your heart, and be faithful to every promise and engagement; seeing that ye have put off the old man with his deeds, the native corruption which came with you into the world, and which works to bring forth fruit unto death, till subdued by the power of divine grace; and ye have put on the new man, which is renewed in knowledge after the image of him that created him; the heart, by the powerful operations of the Spirit, being renewed after the likeness of Jesus the Creator, in light and holiness; and his image defaced by the fall, being now restored by the grace of God. Where, in this new creation, there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free; all distinction of nations, names, conditions, and external privileges is now abolished: but Christ is all and in all; in all who believe; there he dwells, their Prophet, to teach them; their Priest, to atone for them; and their King, to reign in them and over them. Note; (1.) We must mortify sin, or sin will eternally destroy us. (2.) Nothing is more dangerous than fleshly lusts, which war against the soul, unless it be the corroding canker of covetousness, which, though it may less shock the conscience, is as fatally ruinous. (3.) The longer we have lived in sin, the more urgently are we called to awake to newness of life; the time past may surely suffice to have wrought the will of the flesh. (4.) Anger, malice, slander, and lies, are the strongest lineaments of him who was a liar and murderer from the beginning. (5.) If we belong to Christ, we must prove it by the conformity of our temper and conduct to his; he that abideth in him ought himself to walk as Christ also walked. (6.) If Christ be to us all in all, then are we bound to ascribe to him the glory of all our salvation.
3rdly, The Apostle proceeds to enforce the practice of all godliness upon them, as the elect of God, called to be holy and beloved by him; who therefore should approve themselves before him.
1. Put on therefore bowels of mercies, such as were in Jesus Christ, towards the miserable and afflicted, kindness in every word and deed, humbleness of mind, being lowly in your own thoughts of yourselves, and condescending to others; meekness, quietly submitting to the dispensations of Providence, and enduring patiently every reproach and indignity; long-suffering under repeated and aggravated provocations; forbearing one another under your several infirmities, and forgiving one another every offence or injury, if any man have a quarrel against any: even as Christ forgave you, so also do ye, whose amazing grace to us should powerfully engage our hearts to pass by each other’s transgressions, and not only to forgive, but to blot out of our remembrance every past offence. And,
2. Above all these things, as that which is most singularly necessary, or over all these things, as what sets them off in their brightest lustre, put on love, that divine principle of all that is excellent, which is the bond of perfectness, uniting the whole body of the church together in pure love, and most effectual to preserve them until they arrive at the consummation of their happiness and union in glory.
3. And let the peace of God rule in your hearts; being at peace with him, carefully cultivate peace with each other; and let a sense of his reconciliation to you sway your hearts to mutual love and forbearance; to the which also ye are called in one body, as together united to Christ your common head; and be ye thankful for this invaluable blessing.
4. Let the word of Christ, his blessed gospel, dwell in you richly, abiding in your hearts, the subject of your constant meditations, and delightful converse; esteem it as your most invaluable treasure, and store up the knowledge of it in your hearts, in all wisdom, ready for use on every proper occasion.
5. As united in love, be teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord, building up each other thus on your most holy faith, and helping forward your mutual joy in God, and his blessed service. Note; It is not the music of the voice, but the singing with grace in the heart, which is the acceptable praise.
6. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, under the influence of his grace, with a regard to his will, and a single eye to his glory, expecting the acceptance of every service for his sake alone, giving thanks to God and the Father by him, in whom our praises and prayers come up before the throne as sacrifices of a sweet smell. Note; a Christian can never want matter of praise, whenever he turns his thoughts toward the Lord Jesus.
4thly, The Apostle passes on to inculcate the due discharge of the great relative duties; and he begins as before (Eph 5:22,) with the inferior relation, as subjection is peculiarly hard for creatures who are naturally under the power of a spirit of pride and independence. We have,
1. The duty of wives. Submit yourselves unto your own husbands; be under their government, as it is fit in the Lord, according to the law of creation, and the divine constitution; obedient in all things which are not inconsistent with your duty to the Lord Jesus.
2. The duty of husbands. Love your wives with all tenderness and singleness of affection, delighting in their company, and studying to make them happy in their relation to you; and be not bitter against them, cross, hasty, arbitrary, severe, making them afraid with frowns of wrath, or ill usage.
3. The duty of children. Obey your parents in all thing that are lawful, neither murmuring nor disputing against their commands, or disposals; for this is well pleasing unto the Lord, and a happy proof of your relation to the Father of mercies.
4. The duty of parents. Fathers, provoke not your children to anger, by needless severities, arbitrary restraints, harsh commands, and unreasonable impositions; lest they be discouraged, their spirits broken with such treatment, and, through despair of pleasing, they should desist even from the attempt.
5. The duty of servants. Obey in all things your masters according to the flesh, whether Gentile or Christian; diligent to observe all their just commands, not with eye-service, as men-pleasers, merely while they are looking on you, but in singleness of heart fearing God, and equally faithful in the discharge of your duty, when no eye seeth you but his, to whom it is your special care to approve yourselves: and whatsoever ye do, do it heartily, working with willingness and assiduity, as to the Lord, for his glory, and not unto men, merely with a view to their applause; knowing that of the Lord ye shall receive the reward of the inheritance, if faithful, when the great Master shall appear, to recompence the fidelity of his servants, in whatever condition or rank they have been placed by him: for ye serve the Lord Christ; and whatever service ye do to them, with a view to his honour, he will regard it as immediately rendered to himself, and reward it accordingly. But he that doeth wrong to his master, by fraud, connivance, sloth, or negligence, shall receive for the wrong which he hath done the punishment due to his injustice: and there is no respect of persons with God; the meanest at his bar being accountable, as well as the greatest, and shall receive sentence according to their deeds.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 3:23 f. More precise explanation of the . ., . . . just required.
] in your service.
] , , , Chrysostom. Comp. on Eph 6:6 .
] execute, carry out , not equivalent to , but correlative with it, hence also not in the narrower sense: labour (as e.g . in Xen. Oec . iii. 4 with reference to slaves).
.] Point of view of the .; this is to be regarded as taking place for Christ, rendered as a service to Him. Comp. Eph 6:6 f. And the relation to the human masters, to whom the slaves belong, is in this higher aspect of the service thrown so much into the background as not to be taken into account at all, in accordance with the principle that no man can serve two masters; hence is not relatively, but absolutely negative. Respecting the contrast of . and , see on Gal 1:1 .
. . .] Ground of the obligation in one’s own consciousness for the . .: since ye know that ye shall receive from the Lord , etc. On , comp. Col 4:1 .
, excluding the human recompense, stands first with emphasis, and ( on the part of ) denotes , not expressly the direct giving ( ), through which the recompense is received, but generally the issuing, proceeding from the Lord, who is the possessor and bestower, although the receiving of the recompense at the judgment will be in reality direct (Eph 6:8 ; 2Ti 1:18 ). Comp. on 1Co 11:23 ; Winer, p. 347 [E.T. 463].
.] In the Messianic , i.e . in the future possession of eternal bliss (see on Gal 3:18 ; Eph 1:11 ; Col 1:12 ; Rom 4:13 ), the reward consists . The motive for its purposely-chosen designation by this particular term lies in the fact, that in human relations slaves are not usually heirs , comp. Gen 21:10 . Hence also this closing word, next to the ., has special emphasis: from the Lord ye shall receive the recompense of the inheritance . Comp. as to substance, Ignat. ad Polyc . Colossians 4 : .
On (only found here in the N. T.), comp. Thuc. iv. 81.1 (where, however, the sense is different); Plut. Mor . p. 72 F; Polyb. vi. 5. 3, xx. 7. 2, xxxii. 13. 6; passages from Diod. Sic. in Munthe’s Obss . p. 390; and from the LXX. in Schleusner, I. p. 296; also in Rom 11:9 .
. ] without (see the critical remarks) embraces succinctly the whole summary of the Christian duty of slaves in accordance with the principle already laid down in the . ; is not to be taken as appositionally equivalent to (Hofmann), but in accordance with the quite common usage; hence: to the Lord Christ be serviceable ! It is properly rendered thus imperatively in the Vulgate; also by Ewald, Dalmer, Schenkel, and Bleek. The whole significant emphasis lies upon . ; His slaves they are to be in the relation of human service. Where the is regarded as not genuine, [165] the indicative interpretation (the usual one) makes the utterance which, moreover, would be superfluous after Col 3:23 vapid, especially without the addition of an .
[165] The decisive preponderance of the witnesses omitting this renders it quite impossible to uphold it by subjective criticism (in opposition to Hofmann), proceeding on the supposition that its omission may be traced to an artificial combination of ideas, which is imputed to the copyists. Just as little is the Recepta (instead of ) in ver. 25 to be defended.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 And whatsoever ye do, do it heartily, as to the Lord, and not unto men;
Ver. 23. Do it heartily, as to the Lord ] This is to make a virtue of necessity, while in serving men we serve the Lord Christ, going about our earthly businesses with heavenly minds, with not only a habitual, but an actual intention, as much as may be, of glorifying God in all.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 .] , as Chrys., , , . . The datives may be taken as of reference, or commodi . In Eph 6:7 the construction is filled up by . Mey. observes against De W., that is an absolute not a mere relative negative: ‘doing things unto men’ is to be laid aside altogether, not merely less practised than the other: “as workers to the Lord and non-workers to men,” Ellic.
Fuente: Henry Alford’s Greek Testament
Col 3:23 . Not only must the slave’s work be done in the fear of the Lord, but done as if it were actually for the Lord that he was doing it, and not for a mere human master. And this principle is to govern every detail of his varied service. : heartily and with good will. : their service, Paul would say, is not to be rendered at all ( not ) to their earthly master, but exclusively to Christ.
Fuente: The Expositors Greek Testament by Robertson
heartily. Greek. ek psuches. See App-110. Col 3:4.
Lord. App-98.
not App-105.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] , as Chrys., , , . . The datives may be taken as of reference, or commodi. In Eph 6:7 the construction is filled up by . Mey. observes against De W., that is an absolute not a mere relative negative: doing things unto men is to be laid aside altogether, not merely less practised than the other: as workers to the Lord and non-workers to men, Ellic.
Fuente: The Greek Testament
Col 3:23. , whatsoever ye do) in your service.- , Eph 6:8.
Fuente: Gnomon of the New Testament
Col 3:23
Col 3:23
whatsoever ye do, work heartily, as unto the Lord,-Render service to the earthly master earnestly, faithfully, from the heart, as service rendered to the Lord and not unto man.
and not unto men;-The service the Christian servant renders to the earthly master must be from the heart, and with a view to what the Lord thinks of it. [For everything should be done for Christ, as service rendered for him, in view of the relation to him. And the relation to the human master should not, in this method of regarding it, be taken into account at all, on the principle of not serving two masters.]
Col 3:24
knowing that from the Lord ye shall receive the recompense of the inheritance:-The Christian slave will receive of the Lord the reward for his fidelity in the service to the earthly master. Paul says: For he that was called in the Lord being a bondservant, is the Lords freedman: likewise he that was called being free, is Christs bondservant. (1Co 7:22). When another is entitled to the service of a Christian he cannot give the time and service to God that he would were he free; so the Lord releases him from that constant service to which he holds the freeman. But if the Christian servant will serve his earthly master faithfully, the Lord will accept it as service rendered to him, and will so reward him, for such service adorns the doctrine of God our Saviour. (Tit 2:10).
ye serve the Lord Christ.-In faithfully serving the earthly master, they served Christ.
Fuente: Old and New Testaments Restoration Commentary
whatsoever: Col 3:17, 2Ch 31:21, Psa 47:6, Psa 47:7, Psa 103:1, Psa 119:10, Psa 119:34, Psa 119:145, Ecc 9:10, Jer 3:10, 1Pe 1:22
as: Zec 7:5-7, Mat 6:16, Rom 14:6, Rom 14:8, Eph 5:22, Eph 6:6, Eph 6:7, 1Pe 2:13, 1Pe 2:15
Reciprocal: Num 14:24 – followed me 2Sa 6:14 – with all his 1Ch 29:2 – with all Psa 86:11 – unite Pro 3:6 – In 1Co 7:24 – abide 1Co 10:31 – ye eat 2Co 5:15 – live unto Eph 6:1 – in Col 3:16 – to the
Fuente: The Treasury of Scripture Knowledge
(Col 3:23.) In this verse the common reading is , , but the better reading is , , -Whatever ye are in the way of doing, work it heartily as to the Lord, and not to men. They were, in any task that might be assigned them, to labour at it, to work it out, and that without grumbling or reluctance, not only doing it honestly but cheerfully, as Chrysostom says- . [Eph 6:6.] The heathen slave might do everything with a grudge, for he had no interest in his labour, but the believing slave was to act with cordiality, plying his toil with alacrity, for he was serving in all this industry no human master, but the Lord, who had bought him with His precious blood. Let this be the feeling, and there would be no temptation to fall into eye-service, men-pleasing, and duplicity of heart or conduct. The apostle says without reservation-as to the Lord, and not to men. There is no necessity to take as meaning . The immediate object of the service must be man, but the ultimate object is the Lord; the negative, though absolute in form, being relative in sense. Winer, 55, 1. The service, whatever its nature, or its relation to man, was ever to be felt and viewed as an act of obedience done to Christ. See under Col 3:17. In doing it to others, they did it to Him; and to Him, with such claims upon their love and fealty, they could not but give suit and service heartily. As usual, in the parallel place in Ephesians, the thought is given more fully, and the relationship of the slave’s labour to Christ is twice noted. Besides, not only was the servant to work as here- -from the heart, pointing out his relation to his work, but he is enjoined also to labou r- -that is, with good will to his master. The apostle adds yet further-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 3:23. They were to serve their masters with the same sincerity that they do their service to the Lord. In truth, since He requires servants to obey their masters, such service could well be considered in a sense as having been done for the Lord.
Fuente: Combined Bible Commentary
Col 3:23. Whatsoever, however small, ye do, in this relation, work from the heart Do it is inexact; the same word is not repeated. From the heart, or, soul, is equivalent to heartily, but should be rendered in correspondence with Eph 6:6. With good heart, not from servile necessity, but of a free mind and choice (Chrysostom).
As to the Lord, and not to men. Every thing should be done as for Christ, as service rendered for Him, in view of the relation to Him. And the relation to the human master should not, in this method of regarding it, be taken into the account at all, on the principle of not serving two masters (Meyer).
Fuente: A Popular Commentary on the New Testament
Verse 23
As to the Lord; that is, feeling a direct responsibility to him.
Fuente: Abbott’s Illustrated New Testament
“And whatsoever ye do, do [it] heartily, as to the Lord, and not unto men;”
This must be our frame of mind in all of life. Anything less is less than what God wants of our lives.
My job as maintenance man/supervisor was not the glory job of my life, but every morning as I walked the three blocks to work I would ask that the Lord would allow me to have a good attitude and that I would honor Him in my job and behavior.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Slaves should do their work primarily for the Lord. This view of work transforms a worker’s attitudes and performance. Even the most servile work thereby becomes a ministry and an act of worship.
"He means, ’Don’t keep your eye on the clock. Keep your eye on Christ. He is the One whom you are serving.’ This is the way you ought to do your job.
"If you are lazy on the job, you are not dedicated to Jesus Christ." [Note: McGee, 5:361.]
The Lord will reward such service with an inheritance (1Co 4:5; Rev 22:12). Imagine a slave receiving an inheritance! The title "Lord Christ" occurs only here in the New Testament. Evidently Paul coined it to stress Jesus’ lordship. Jesus is the Messiah who as Lord will reward the faithful in the future. There may be an intended contrast with "Lord Caesar."
"The inheritance is a reward which is received as ’wages’ for work done. Nothing could be plainer. The context is speaking of the return a man should receive because of his work, as in an employer-employee relationship. The inheritance is received as a result of work; it does not come as a gift. The Greek antapodosis means repayment or reward. The verb antapodidomi never means to receive as a gift; it is always used in the New Testament of a repayment due to an obligation." [Note: Joseph C. Dillow, The Reign of the Servant Kings, p. 68. See also O’Brien, Colossians . . , p. 231.]
The New Testament revelation concerning the inheritance that believers can merit by faithful perseverance in the faith and good works is extensive. All believers will receive much inheritance simply because God chooses to bestow it on all (cf. Joh 3:3; Joh 3:5; Joh 3:16; Joh 3:36; Rom 5:1; Rom 5:9; Rom 8:1; Rom 8:31-39; 1Co 15:53-57; 1Th 1:10; 1Th 4:13-17; 1Pe 1:9). Nevertheless believers who remain faithful to the Lord will receive even more inheritance (cf. Mat 5:12; Mat 5:46; Mat 6:1-2; Mat 6:4-6; Mat 6:16; Mat 6:18; Mat 10:41-42; Mat 16:27; Mat 25:21; Mat 25:23; Mar 9:41; Luk 6:23; Luk 6:35; Luk 19:17; Luk 19:19; Joh 12:26; Joh 15:14; 1Co 3:8; 1Co 3:14; 1Co 6:9; 1Co 9:16-18; 1Co 9:25; 1Co 9:27; 2Co 5:9-11; Gal 5:21; Eph 5:5; Php 4:1; Col 3:24; 1Th 2:19; 1Ti 4:14; 1Ti 5:18; 2Ti 2:5; 2Ti 2:12; 2Ti 4:8; Heb 11:6; Jas 1:12; 1Pe 1:7; 1Pe 5:4; 2Jn 1:8; Rev 2:7; Rev 2:10-11; Rev 2:17; Rev 2:23; Rev 2:26-27; Rev 11:18; Rev 22:12). Some passages indicate that this inheritance involves participation in the wedding banquet at the beginning of the messianic kingdom (e.g., Matthew 25; et al.). Other passages speak of it as reigning with Christ (Mat 19:27-28; Luk 19:17-19; Luk 22:28-30; Rom 8:17-21) or as treasure in heaven (Mat 6:19-21; Mat 6:29; Mat 19:21; Luk 12:32-33; 1Ti 6:17-19). It also involves receiving praise and honor from Jesus Christ and the Father (Mat 6:1; Mat 6:5; Mat 6:16; Mat 25:21; Joh 12:26; 1Co 4:5; 1Pe 1:6-7; 2Pe 1:10-11). These honors are sometimes spoken of as crowns (Php 4:1; 1Co 9:24-27; 1Th 2:19; 2Ti 4:6-8; Jas 1:12; 1Pe 5:1-4; Rev 2:10; Rev 4:9-10). [Note: See Dillow, pp. 551-83.]