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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 3:18–25.
The apostle concludes the chapter with exhortations to relative duties, as before in the epistle to the Ephesians. The epistles which are most taken up in displaying the glory of divine grace, and magnifying the Lord Jesus, are the most particular and distinct in pressing the duties of the several relations. We must never separate the privileges and duties of the gospel religion.
I.He begins with the duties of wives and husbands (Col 3:18):
Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Submission is the duty of wives, hupotassesthe. It is the same word which is used to express our duty to magistrates (Rom 13:1, Let every soul be subject to the higher powers), and is expressed by subjection and reverence, Eph 5:24, Eph 5:33. The reason is that Adam was first formed, then Eve: and Adam was not deceived, but the woman, being deceived, was in the transgression, Ti1 2:13, Ti1 2:14. He was first in the creation and last in the transgression. The head of the woman is the man; and the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man, Co1 11:3, Co1 11:8, Co1 11:9. It is agreeable to the order of nature and the reason of things, as well as the appointment and will of God. But then it is submission, not to a rigorous lord or absolute tyrant, who may do his will and is without restraints, but to a husband, and to her own husband, who stands in the nearest relation, and is under strict engagements to proper duty too. And this is fit in the Lord, it is becoming the relation, and what they are bound in duty to do, as an instance of obedience to the authority and law of Christ. On the other hand, husbands must love their wives, and not be bitter against them, Col 3:19. They must love them with tender and faithful affection, as Christ loved the church, and as their own bodies, and even as themselves (Eph 5:25, Eph 5:28, Eph 5:33), with a love peculiar to the nearest relation and the greatest comfort and blessing of life. And they must not be bitter against them, not use them unkindly, with harsh language or severe treatment, but be kind and obliging to them in all things; for the woman was made for the man, neither is the man without the woman, and the man also is by the woman, Co1 11:9, Co1 11:11, Co1 11:12.
II.The duties of children and parents:
Children, obey your parents in all things, for this is well-pleasing unto the Lord, Col 3:20. They must be willing to do all their lawful commands, and be at their direction and disposal; as those who have a natural right and are fitter to direct them than themselves. The apostle (Eph 6:2) requires them to honour as well as obey their parents; they must esteem them and think honourably of them, as the obedience of their lives must proceed from the esteem and opinion of their minds. And this is well-pleasing to God, or acceptable to him; for it is the first commandment with promise (Eph 6:2), with an explicit promise annexed to it, namely, That it shall be well with them, and they shall live long on the earth. Dutiful children are the most likely to prosper in the world and enjoy long life. And parents must be tender, as well as children obedient (Col 3:21): "Fathers, provoke not your children to anger, lest they be discouraged. Let not your authority over them be exercised with rigour and severity, but with kindness and gentleness, lest you raise their passions and discourage them in their duty, and by holding the reins too tight make them fly out with greater fierceness." The bad temper and example of imprudent parents often prove a great hindrance to their children and a stumbling-block in their way; see Eph 6:4. And it is by the tenderness of parents, and dutifulness of children, that God ordinarily furnishes his church with a seed to serve him, and propagates religion from age to age.
III.Servants and masters:
Servants, obey your masters in all things according to the flesh, Col 3:22. Servants must do the duty of the relation in which they stand, and obey their master's commands in all things which are consistent with their duty to God their heavenly Master. Not with eye-service, as men-pleasers - not only when their master's eye is upon them, but when they are from under their master's eye. They must be both just and diligent. In singleness of heart, fearing God - without selfish designs, or hypocrisy and disguise, as those who fear God and stand in awe of him. Observe, The fear of God ruling in the heart will make people good in every relation. Servants who fear God will be just and faithful when they are from under their master's eye, because they know they are under the eye of God. See Gen 20:11, Because I thought, Surely the fear of God is not in this place. Neh 5:15, But so did not I, because of the fear of God. "And whatsoever you do, do it heartily (Col 3:23), with diligence, not idly and slothfully:" or, "Do it cheerfully, not discontented at the providence of God which put you in that relation." - As to the Lord, and not as to men. It sanctifies a servant's work when it is done as unto God - with an eye to his glory and in obedience to his command, and not merely as unto men, or with regard to them only. Observe, We are really doing our duty to God when we are faithful in our duty to men. And, for servants' encouragement, let them know that a good and faithful servant is never the further from heaven for his being a servant: "Knowing that of the Lord you shall receive the reward of the inheritance, for you serve the Lord Christ, Col 3:24. Serving your masters according to the command of Christ, you serve Christ, and he will be your paymaster: you will have a glorious reward at last. Though you are now servants, you will receive the inheritance of sons. But, on the other hand, He who does wrong will receive for the wrong which he has done," Col 3:25. There is a righteous God, who, if servants wrong their masters, will reckon with them for it, though they may conceal it from their master's notice. And he will be sure to punish the unjust as well as reward the faithful servant: and so if masters wrong their servants. - And there is no respect of persons with him. The righteous Judge of the earth will be impartial, and carry it with an equal hand towards the master and servant; not swayed by any regard to men's outward circumstances and condition of life. The one and the other will stand upon a level at his tribunal.
It is probable that the apostle has a particular respect, in all these instances of duty, to the case mentioned 1 Cor. 7 of relations of a different religion, as a Christian and heathen, a Jewish convert and an uncircumcised Gentile, where there was room to doubt whether they were bound to fulfil the proper duties of their several relations to such persons. And, if it hold in such cases, it is much stronger upon Christians one towards another, and where both are of the same religion. And how happy would the gospel religion make the world, if it every where prevailed; and how much would it influence every state of things and every relation of life!
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest.
For there is no respect of persons with God.
Here he confirmeth his former statements. For that his words may not appear to be those of flattery, "he shall receive," he saith, "the wrong he hath done," that is, he shall suffer punishment also, "for there is no respect of persons." For what if thou art a servant? it is no shame to thee. And truly he might have said this to the masters, as he did in the Epistle to the Ephesians. (Eph. vi. 9.) But here he seems to me to be alluding to the Grecian masters. For, what if he is a Greek and thou a Christian? Not the persons but the actions are examined, so that even in this case thou oughtest to serve with good will, and heartily.
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Summary
Colossians 3:25 delivers a profound declaration of divine justice and impartiality, serving as a climactic statement within Paul's practical ethical instructions to the Colossian believers concerning household relationships. It asserts that every individual, regardless of their earthly status or position, will be held accountable by God for their actions, receiving due recompense for any wrongdoing, because God judges all with absolute fairness and without favoritism. This verse underscores the universal principle of divine retribution and the unwavering equity of God's character.
Context
Literary Context
This verse acts as the powerful conclusion to Paul's extensive instructions on Christian household codes, which begin in Colossians 3:18. Following exhortations to wives and husbands, children and parents, Paul specifically addresses bondservants and masters in Colossians 3:22-24. He urges bondservants to work with sincerity and diligence, "as to the Lord, and not unto men" (Colossians 3:23), promising them an inheritance as their reward from the Lord Christ. Verse 25 then pivots, applying the principle of divine accountability not just to bondservants, but universally, implicitly including masters as well, thereby leveling the playing field and ensuring that no one is exempt from God's righteous judgment. This universal application is further reinforced in Colossians 4:1, where masters are reminded that they too "have a Master in heaven."
Historical & Cultural Context
First-century Roman society, in which Colossians was written, was rigidly hierarchical, with clear distinctions between masters and slaves, citizens and non-citizens, men and women. Slavery was a pervasive institution, and while not chattel slavery in the modern sense, it still involved significant power imbalances and potential for abuse. Within this social framework, Paul's teaching in Colossians 3 and Colossians 4 was revolutionary. By declaring that God shows "no respect of persons," Paul directly challenged the prevailing social norms that privileged the powerful and marginalized the weak. This statement would have been particularly impactful, offering dignity and hope to bondservants while simultaneously serving as a stern warning to masters, reminding them that their earthly authority did not exempt them from divine scrutiny. The message of impartiality was a radical departure from the common practice of patronage and favoritism inherent in the Roman social structure.
Key Themes
Colossians 3:25 contributes significantly to several overarching themes in the book of Colossians. Firstly, it powerfully reinforces the theme of Divine Justice and Accountability, asserting that God is the ultimate arbiter of right and wrong, and all actions will be met with just recompense. This provides assurance that ultimate justice will prevail, even if earthly systems fail, echoing the broader biblical truth that God is a righteous judge (e.g., Psalm 7:11). Secondly, it highlights God's Impartiality, a foundational attribute of His character. The declaration "there is no respect of persons" emphasizes that God's judgment is based purely on deeds, not on social status, wealth, race, or any other external factor, aligning with other New Testament affirmations of God's non-discriminatory nature (e.g., Romans 2:11). Finally, this verse implicitly promotes Equality Before God, leveling the social hierarchies of the time by reminding both the powerful and the powerless that they stand equally accountable before the same heavenly Master. This theological truth undergirds the practical exhortations for mutual submission and righteous living found throughout Colossians 3.
Exposition and Analysis
Key Word Analysis
From adikos, meaning "unjust." This verb signifies to be unjust, or actively to do wrong, whether morally, socially, or physically. It encompasses any act that violates righteousness, fairness, or God's law. In this context, it refers to any unjust or unrighteous behavior committed by either a bondservant against a master, a master against a bondservant, or by any person in any relationship.
Properly, "to provide for," or by implication, "to carry off" (as if from harm), and thus "to obtain" or "to bring." Here, it carries the sense of receiving back what is due, whether good or bad. In the context of "doing wrong," it means to incur or experience the consequences or penalty for one's unjust actions. It implies a guaranteed recompense.
From prosōpolēptēs, meaning "partiality" or "favoritism." This term denotes judging or treating individuals based on their outward appearance, social standing, wealth, or other external factors, rather than on their intrinsic worth or the merits of their actions. Paul's use of "no respect of persons" emphatically declares that God's judgment is entirely free from such bias.
Verse Breakdown
"But he that doeth wrong shall receive for the wrong which he hath done:"
This clause establishes the principle of divine retribution. The "but" (G1161 dé) introduces a contrast or a strong emphasis on the consequence. It declares with certainty that any individual who commits an act of injustice or unrighteousness will inevitably face the consequences of that action. The phrase "shall receive for the wrong which he hath done" highlights the direct correlation between the action and its recompense, implying that the punishment or negative consequence will be proportionate to the wrongdoing. This is a fundamental tenet of God's justice, ensuring that no unrighteous act goes unaddressed in the divine economy.
"and there is no respect of persons."
This powerful declaration clarifies the nature of God's judgment. The conjunction "and" (G2532 kaí) links this statement directly to the previous one, explaining how the wrongdoer will receive for the wrong. The phrase "there is no respect of persons" (G3756 ou G2076 estí G4382 prosōpolēpsía) emphatically states God's absolute impartiality. It means that divine justice is applied universally, without favoritism, bias, or discrimination based on social status, wealth, power, or any other human distinction. Masters and bondservants, rich and poor, powerful and weak – all are judged by the same righteous standard. This ensures that the promise of recompense for wrongdoing applies equally to everyone, offering both a warning to those in power and comfort to those who suffer injustice.
Literary Devices
Colossians 3:25 employs several effective literary devices. It functions as an Aphorism, a concise statement of a universal truth, encapsulating a foundational principle of divine justice in a memorable and authoritative manner. The verse also utilizes Legal Language, with terms like "doeth wrong," "receive," and "respect of persons" drawing from legal and judicial contexts to emphasize the certainty and fairness of God's judgment. Furthermore, there is a clear Contrast implied between human systems, which often exhibit partiality, and God's divine system, which is utterly impartial. This stark contrast highlights the revolutionary nature of Christian ethics in a hierarchical society. The verse's direct and declarative tone also lends it a sense of Divine Authority, reinforcing the absolute and unwavering nature of God's justice.
Theological and Thematic Connections
Colossians 3:25 is a cornerstone passage for understanding God's character as a righteous and impartial judge. It affirms the absolute certainty of divine justice, where every act of wrongdoing will be met with appropriate recompense. This truth serves as both a warning to those who might exploit their position or engage in unrighteousness, and a profound comfort to those who suffer injustice, assuring them that ultimate fairness will prevail. The declaration of God's impartiality means that earthly hierarchies and social distinctions hold no sway in His courtroom; all stand equally accountable before Him, judged not by their status but by their deeds. This theological truth underpins the call to ethical living for all believers, reminding them that their actions are ultimately observed and weighed by a perfectly just God.
Reflection and Application
Colossians 3:25 holds profound practical implications for believers today, transcending its original context of household relationships to apply to all spheres of life. It calls us to live with integrity and fairness in every interaction, whether in our families, workplaces, communities, or even online. Knowing that God is perfectly just and impartial should motivate us to act righteously, not out of fear, but out of reverence for His character and a desire to honor Him in all we do. For those in positions of authority—parents, employers, leaders—it serves as a powerful reminder to exercise power justly and compassionately, never abusing their influence, for they too are under the authority of the impartial God. Conversely, for those who experience injustice or are marginalized, this verse offers immense comfort and hope, assuring them that while earthly systems may fail, God's ultimate justice will ensure that every wrong is addressed and that no one escapes accountability before Him. It encourages patience and trust in God's perfect timing for justice to be served.
Questions for Reflection
FAQ
Does "no respect of persons" mean God doesn't care about my individual circumstances?
No, "no respect of persons" (Greek: prosōpolēpsía) means God does not show favoritism or bias based on external factors like social status, wealth, race, or gender. It does not mean He is indifferent to individual circumstances or struggles. On the contrary, God is deeply compassionate and attentive to the needs of His people, as seen throughout Scripture (e.g., Psalm 34:18). Rather, it assures us that His justice is perfectly equitable, and He judges everyone by the same righteous standard, ensuring fairness for all, especially those who might be overlooked or disadvantaged by human systems.
How does this verse relate to the concept of grace and forgiveness?
Colossians 3:25 highlights God's justice and accountability, emphasizing that wrongdoing has consequences. This truth does not contradict grace but rather underscores its necessity. Because God is just and will "receive for the wrong which he hath done," humanity's sin incurs a debt. Grace, through Christ, is God's provision for dealing with this debt. Forgiveness is offered to those who repent and believe in Jesus, whose sacrifice on the cross fully satisfied the demands of God's justice for sin (Romans 3:23-26). Thus, while this verse speaks to the certainty of judgment for unrighteousness, it also implicitly points to the need for the grace that only Christ can provide, allowing believers to stand righteous before an impartial God.
Christ-Centered Fulfillment
Colossians 3:25, with its emphatic declaration of divine justice and impartiality, finds its ultimate fulfillment and most profound expression in the person and work of Jesus Christ. While the verse warns that "he that doeth wrong shall receive for the wrong which he hath done," Christ Himself, though perfectly righteous, "became sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21). He, the sinless Lamb of God, received the full recompense for the wrong of humanity, bearing the impartial judgment of God on the cross, so that those who believe in Him might be spared. This demonstrates God's unwavering justice—sin must be punished—and His boundless love, providing a substitute. Furthermore, Jesus perfectly embodied the principle of "no respect of persons" during His earthly ministry. He ministered to all—rich and poor, Jew and Gentile, male and female—without favoritism (John 4:7-42; Luke 19:1-10). His kingdom is open to all who believe, regardless of their earthly status or background (Galatians 3:28). Ultimately, Christ is the One who will execute this impartial judgment, for the Father "has given Him authority to execute judgment because He is the Son of Man" (John 5:27), ensuring that every wrong is addressed and every deed brought to light, all through the lens of His perfect righteousness and redemptive work.