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Col_3:23 f. More precise explanation of the ἐν ἁπλότ . καρδ ., φοβούμ . τ . κύρ . just required.
ποιῆτε ] in your service.
ἐκ ψυχῆς ] μετὰ εὐνοίας , μὴ μετὰ δουλικῆς ἀνάγκης , ἀλλὰ μετὰ ἐλευθερίας καὶ προαιρέσεως , Chrysostom. Comp. on Eph_6:6.
ἐργάζεσθε ] execute, carry out, not equivalent to ποιεῖτε , but correlative with it, hence also not in the narrower sense: labour (as e.g. in Xen. Oec. iii. 4 with reference to slaves).
ὡς τῷ κυρ .] Point of view of the ἐργάζ .; 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 οὐκ is not relatively, but absolutely negative. Respecting the contrast of ἀνθρ . and Χριστός , see on Gal_1:1.
εἰδότες κ . τ . λ .] Ground of the obligation in one’s own consciousness for the ὡς τῷ κυρίῳ κ . οὐκ ἀνθρ .: since ye know that ye shall receive from the Lord, etc. On εἰδότες , comp. Col_4:1.
ἀπὸ κυρίου , excluding the human recompense, stands first with emphasis, and ἀπό (on the part of) denotes, not expressly the direct giving ( παρά ), 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].
τῆς κληρον .] In the Messianic κληρονομία , 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 ἀπὸ κυρ ., has special emphasis: from the Lord ye shall receive the recompense of the inheritance. Comp. as to substance, Ignat. ad Polyc. Colossians 4 : ἵνα κρείττονος ἐλευθερίας ἀπὸ Θεοῦ τὺχωσιν .
On ἀνταπόδοσις (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 ἀνταπόδομα in Rom_11:9.
τῷ κυρίῳ Χ . δουλεύετε ] without γάρ (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 ὡς τῷ κυρίῳ κ . οὐκ ἀνθρώποις ; Χριστῷ is not to be taken as appositionally equivalent to ὅς ἐστι Χριστός (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 τῷ κυρ . Χριστῷ ; His slaves they are to be in the relation of human service. Where the γάρ 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 οὕτως .
[165] The decisive preponderance of the witnesses omitting this γάρ 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 δέ (instead of γάρ ) in ver. 25 to be defended.