From these high flights into the eternal and divine, Paul turns to the daily duties of the home, and demands that in the simplest domestic concerns the disciple should ever keep in mind the high claims of Christ. No act of life can be left outside the sacred enclosure of His everlasting love. As the moon affects the tides around the world, even in the smallest indentations of the coast, so must the power of Christ's resurrection make itself felt in the behavior of the servant and the child.
It is especially beautiful to notice the Apostle's constant reference to the bond-slaves who formed so important an element in the early Church. There they learned that in Christ all souls were free, and that in Him also master and slave were brethren. Stealing out at night from the arduous labors of his lot, many a poor slave would return with new conceptions of his daily tasks, to be applied to the service rendered to his Lord. No angel in heaven's high temple has more definite service to the King than any honest and industrious servant may daily render to Jesus. Here is the dignity of labor indeed! And, masters, remember your Master. [source]
Chapter Summary: Colossians 3
1He shows where we should seek Christ 5He exhorts to holiness; 10to put off the old self, and put on Christ; 12exhorting to charity, humility, 18and other duties
Greek Commentary for Colossians 3:23
Whatsoever ye do [ο εαν ποιητε] See same idiom in Colossians 3:17 except ο ho instead of παν οτι pān hoti [source]
Heartily [εκ πσυχης] From the soul and not with mere eye service. In Ephesians 6:7 Paul adds μετ ευνοιας met' eunoias (with good will) in explanation of εκ πσυχης ek psuchēs As unto the Lord (ως τωι Κυριωι hōs tōi Kuriōi). Even when unto men. This is the highest test of worthwhile service. If it were only always true! [source]
As unto the Lord [ως τωι Κυριωι] Even when unto men. This is the highest test of worthwhile service. If it were only always true! [source]
Ye do - do it [ποιῆτε - ἐργάζεσθε] Rev., correctly, ye do - work; the latter being the stronger term as opposed to idleness. See on James 2:9. An idle man may do. Compare ἐργασία diligence Luke 12:58. [source]
Heartily [ἐκ ψυχῆς] Lit., from the soul. With a personal interest. Note that the apostle uses both heart ( καρδίας , Colossians 3:22) and soul ( ψυχῆς ); and in Ephesians 6:7, adds μετ ' εὐνοίας withgood disposition (A.V., good will ). See on Romans 11:3; see on Romans 7:23; see on Romans 1:21. Compare σύμψυχοι ofone accord, Philemon 2:2; ἰσόψυχον like-minded Philemon 2:20; μιᾷ ψυχῇ withone mind, Philemon 1:27. [source]
Reverse Greek Commentary Search for Colossians 3:23
Romans 11:3Life [ψυχήν] From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]
Ephesians 6:7With good-will [] Bengel quotes Xenophon: “The slave that is a steward must have good-will if he is to on thy place adequately.” Compare Colossians 3:23. [source]
Greek Commentary for Colossians 3:23
See same idiom in Colossians 3:17 except ο ho instead of παν οτι pān hoti [source]
From the soul and not with mere eye service. In Ephesians 6:7 Paul adds μετ ευνοιας met' eunoias (with good will) in explanation of εκ πσυχης ek psuchēs As unto the Lord (ως τωι Κυριωι hōs tōi Kuriōi). Even when unto men. This is the highest test of worthwhile service. If it were only always true! [source]
Even when unto men. This is the highest test of worthwhile service. If it were only always true! [source]
Rev., correctly, ye do - work; the latter being the stronger term as opposed to idleness. See on James 2:9. An idle man may do. Compare ἐργασία diligence Luke 12:58. [source]
Lit., from the soul. With a personal interest. Note that the apostle uses both heart ( καρδίας , Colossians 3:22) and soul ( ψυχῆς ); and in Ephesians 6:7, adds μετ ' εὐνοίας withgood disposition (A.V., good will ). See on Romans 11:3; see on Romans 7:23; see on Romans 1:21. Compare σύμψυχοι ofone accord, Philemon 2:2; ἰσόψυχον like-minded Philemon 2:20; μιᾷ ψυχῇ withone mind, Philemon 1:27. [source]
Reverse Greek Commentary Search for Colossians 3:23
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3 John 1:5; and for ποιεῖν todo, see on John 3:21. Comp. Colossians 3:23where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See Philemon 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in Galatians 6:1, Galatians 6:2, Galatians 6:3, Galatians 6:10. [source]
Bengel quotes Xenophon: “The slave that is a steward must have good-will if he is to on thy place adequately.” Compare Colossians 3:23. [source]
Indefinite relative with modal εαν ean (= αν an) and the first aorist middle subjunctive of εργαζομαι ergazomai See Colossians 3:23 for both ποιεω poieō and εργαζομαι ergazomai in the same sentence.And strangers withal (και τουτο χενους kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]