Colossians 3:25
Colossians 3:25 in Multiple Translations
Whoever does wrong will be repaid for his wrong, and there is no favoritism.
But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.
For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons.
For the wrongdoer will have punishment for the wrong he has done, without respect for any man's position.
Whoever does what's wrong will be paid back for the wrong they've done, and God has no favorites.
But he that doeth wrong, shall receiue for the wrong that he hath done: and there is no respect of persons.
and he who is doing unrighteously shall receive what he did unrighteously, and there is no acceptance of persons.
But he who does wrong will receive again for the wrong that he has done, and there is no partiality.
But he that doeth wrong, will receive for the wrong which he hath done: and there is no respect of persons.
For he that doth wrong, shall receive for that which he hath done wrongfully: and there is no respect of persons with God.
But God will judge everyone impartially. He will punish you according to what you have done that is wrong.
But if you do what is wrong, God will do payback to you for the wrong things you do. God judges each person the same way, no matter who that person is.
Berean Amplified Bible — Colossians 3:25
BAB
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Colossians 3:25 Interlinear (Deep Study)
BIB
GRK
ο
δε
αδικων
κομιειται
ο
ηδικησεν
και
ουκ
εστιν
προσωποληψια
ο
ho
G3588
the/this/who
Art-NSM
δε
de
G1161
then
Conj
αδικων
adikeō
G91
to harm
Verb-PAP-NSM
κομιειται
komizō
G2865
to bring/be repaid
Verb-FDI-3S-ATT
ο
hos, hē
G3739
which
Rel-ASN
ηδικησεν
adikeō
G91
to harm
Verb-AAI-3S
και
kai
G2532
and
Conj
ουκ
ou
G3756
no
Particle-N
εστιν
eimi
G1510
to be
Verb-PAI-3S
προσωποληψια
prosōpolēpsia
G4382
favoritism
Noun-NSF
Greek Word Study
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Greek Word Reference — Colossians 3:25
ο
ho
G3588
"the/this/who"
Art-NSM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
δε
de
G1161
"then"
Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
αδικων
adikeō
G91
"to harm"
Verb-PAP-NSM
To harm or do wrong to someone, as seen in Acts 25:11 and 1 Corinthians 6:8. It means to act unjustly or unrighteously, and can refer to physical, moral, or social harm.
Definition: ἀδικέω, -ῶ (ἄδικος), [in LXX for עשׁק, עוה, etc. ;] __1. intrans., to be ἄδικος, do wrong, act wickedly or criminally: Act.25:11, 1Co.6:8, 2Co.7:12, Col.3:25, Rev.22:11; to do hurt, Rev.9:19. __2. Trans. __(a) to do some wrong: ὃ ἠδίκησεν, Col.3:25; to wrong some one, Mat.20:13, Act.7:26, 27 25:10, 2Co.7:2, Gal.4:12, Phm 18, 2Pe.2:13; pass., Act.7:24, 2Co.7:12; mid., 1Co.6:7 (suffer . . . to be wronged; WM, §38, 3; but see Bl., §54, 5; and cf. ἀποστερέω); __(b) to injure, hurt: Luk.10:19 Rev.2:11 6:6 7:2, 3 9:4,10 11:5. † (AS)
Usage: Occurs in 23 NT verses. KJV: hurt, injure, be an offender, be unjust, (do, suffer, take) wrong See also: 1 Corinthians 6:7; Luke 10:19; Revelation 2:11.
κομιειται
komizō
G2865
"to bring/be repaid"
Verb-FDI-3S-ATT
This word means to bring or receive something, often in the sense of being repaid or rewarded, as seen in Luke 7:37 and Hebrews 10:36. It can also imply carrying something safely.
Definition: κομίζω [in LXX for נָשָׂא, etc. ;] __1. to take care of. __2. to carry off safe. __3. to carry off as booty. __4. to bear or carry: Luk.7:37. Mid., to bear for oneself, hence, __(a) to receive: Heb.10:36 11:13, 39, 1Pe.1:9 5:4, 2Pe.2:13; __(b) to receive back, recover (in cl. so also act.): Mat.25:27, Heb.11:19; metaphorically, of requital, 2Co.5:10, Col.3:25; παρὰ Κυρίου, Eph.6:8 (cf. ἐκ-, συν-κομίζω).† (AS)
Usage: Occurs in 11 NT verses. KJV: bring, receive See also: 1 Peter 1:9; Ephesians 6:8; 1 Peter 5:4.
ο
hos, hē
G3739
"which"
Rel-ASN
The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.
Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)
Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.
ηδικησεν
adikeō
G91
"to harm"
Verb-AAI-3S
To harm or do wrong to someone, as seen in Acts 25:11 and 1 Corinthians 6:8. It means to act unjustly or unrighteously, and can refer to physical, moral, or social harm.
Definition: ἀδικέω, -ῶ (ἄδικος), [in LXX for עשׁק, עוה, etc. ;] __1. intrans., to be ἄδικος, do wrong, act wickedly or criminally: Act.25:11, 1Co.6:8, 2Co.7:12, Col.3:25, Rev.22:11; to do hurt, Rev.9:19. __2. Trans. __(a) to do some wrong: ὃ ἠδίκησεν, Col.3:25; to wrong some one, Mat.20:13, Act.7:26, 27 25:10, 2Co.7:2, Gal.4:12, Phm 18, 2Pe.2:13; pass., Act.7:24, 2Co.7:12; mid., 1Co.6:7 (suffer . . . to be wronged; WM, §38, 3; but see Bl., §54, 5; and cf. ἀποστερέω); __(b) to injure, hurt: Luk.10:19 Rev.2:11 6:6 7:2, 3 9:4,10 11:5. † (AS)
Usage: Occurs in 23 NT verses. KJV: hurt, injure, be an offender, be unjust, (do, suffer, take) wrong See also: 1 Corinthians 6:7; Luke 10:19; Revelation 2:11.
και
kai
G2532
"and"
Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
ουκ
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
εστιν
eimi
G1510
"to be"
Verb-PAI-3S
To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.
Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)
Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.
προσωποληψια
prosōpolēpsia
G4382
"favoritism"
Noun-NSF
Favoritism or partiality, as discussed in Romans 2:11 and Ephesians 6:9, where everyone should be treated equally. It means showing unfair preference to some people over others. This is considered wrong and unjust.
Definition: προσωπολημψία (Rec. -ληψία), -ας, ἡ (προσωπολήμπτης) respect of persons: Rom.2:11, Eph.6:9, Col.3:25, Jas.2:1 (see Mayor, in l).† (AS)
Usage: Occurs in 4 NT verses. KJV: respect of persons See also: Colossians 3:25; James 2:1; Romans 2:11.
Study Notes — Colossians 3:25
Show Verse Quote Highlights
- Context
- Cross References
- Colossians 3:25 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Colossians 3:25
- Jamieson-Fausset-Brown on Colossians 3:25
- Matthew Poole's Commentary on Colossians 3:25
- Trapp's Commentary on Colossians 3:25
- Ellicott's Commentary on Colossians 3:25
- Adam Clarke's Commentary on Colossians 3:25
- Cambridge Bible on Colossians 3:25
- Sermons on Colossians 3:25
Context — Serving with Honor
23Whatever you do, work at it with your whole being, as for the Lord and not for men,
24because you know that you will receive an inheritance from the Lord as your reward. It is the Lord Christ you are serving.
25Whoever does wrong will be repaid for his wrong, and there is no favoritism.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 10:34 | Then Peter began to speak: “I now truly understand that God does not show favoritism, |
| 2 | Romans 2:11 | For God does not show favoritism. |
| 3 | 2 Corinthians 5:10 | For we must all appear before the judgment seat of Christ, that each one may receive his due for the things done in the body, whether good or bad. |
| 4 | Deuteronomy 10:17 | For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and accepting no bribe. |
| 5 | 1 Thessalonians 4:6 | and no one should ever violate or exploit his brother in this regard, because the Lord will avenge all such acts, as we have already told you and solemnly warned you. |
| 6 | Ephesians 6:9 | And masters, do the same for your slaves. Give up your use of threats, because you know that He who is both their Master and yours is in heaven, and there is no favoritism with Him. |
| 7 | 1 Peter 1:17 | Since you call on a Father who judges each one’s work impartially, conduct yourselves in reverent fear during your stay as foreigners. |
| 8 | 2 Chronicles 19:7 | And now, may the fear of the LORD be upon you. Be careful what you do, for with the LORD our God there is no injustice or partiality or bribery.” |
| 9 | Hebrews 2:2 | For if the message spoken by angels was binding, and every transgression and disobedience received its just punishment, |
| 10 | Colossians 4:1 | Masters, supply your slaves with what is right and fair, since you know that you also have a Master in heaven. |
Colossians 3:25 Summary
This verse reminds us that God is a fair and just judge, and that we will be held accountable for our actions. It's not about who we know or what our social status is, but about how we live our lives and treat others. As it says in Romans 2:6, God will 'repay each person according to their deeds', and we can trust that His judgment is always fair and just. By living a life that honors God and seeking His forgiveness when we fail, we can have confidence in His love and mercy, as seen in Psalm 103:10.
Frequently Asked Questions
What does it mean that there is no favoritism in God's judgment?
This means that God judges everyone based on their actions, regardless of their social status, wealth, or position, as seen in Romans 2:11 and Ephesians 6:9.
How does this verse relate to our work and service to the Lord?
This verse serves as a reminder that our work and service to the Lord will be rewarded, and that we will be held accountable for our actions, as stated in Colossians 3:24 and Ephesians 6:7-8.
Does this verse imply that we will be punished for every wrong we do?
While it's true that we will be held accountable for our wrongs, this verse is also a reminder of God's justice and mercy, as seen in Psalm 103:10 and Romans 3:25-26.
How can we apply this verse to our daily lives?
We can apply this verse by striving to live a life that honors God, being mindful of our actions and their consequences, and trusting in God's justice and mercy, as encouraged in Proverbs 10:9 and 1 Peter 2:12.
Reflection Questions
- What are some ways that I can ensure I am working for the Lord and not just for human approval?
- How does the knowledge that I will be held accountable for my actions affect my daily decisions and choices?
- What are some areas in my life where I need to seek God's forgiveness and repentance, and how can I make things right?
- How can I balance the fear of God's judgment with the knowledge of His love and mercy?
- What does it mean to 'receive an inheritance from the Lord' as mentioned in the previous verse, and how does that relate to this verse?
Gill's Exposition on Colossians 3:25
But he that doth wrong,.... Which may be understood, both of servants that do wrong to their masters through sloth and idleness, neglecting their business, embezzling their masters' goods, and
Jamieson-Fausset-Brown on Colossians 3:25
But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. But. A B C Delta G 'Aleph (') f g, Vulgate, read 'For,' which accords with 'serve ye,' etc.
Matthew Poole's Commentary on Colossians 3:25
But he that doeth wrong; but if the reward will not engage to a right discharge of these relative duties, the injurious person, whether he be bond or free, , an inferior servant or a domineering master, who doth violate the rules of right, agreeing with the law natural and eternal, shall receive for the wrong which he hath done; shall have the just recompence of that injury, whereby he wrongs his correlate; the penalty apportioned to his fault, . And there is no respect of persons; from the impartiality of Divine justice, there is no respect of persons with God, , or with Christ, in the place parallel to this, , who is so righteous a Judge that he is not swayed by the outward circumstances and qualifications of men, whether potent or poor, : he seeth not as man seeth, he looketh not on the outward appearance, but on the heart, : in the distribution of justice, he will put no difference between the mightiest monarch and the most enslaved peasant; the purloining servant, and oppressing master shall certainly receive answerable to their doings from his impartial hand: the mean one who is at present abused without relief, and the great one who doth tyrannize without control, shall one day have right, and be reckoned with by the righteous Judge, , who will show to all the world that he will honour those that honour him, and lightly esteem those that despise him, , and that he is the avenger of all those that are wronged, .
Trapp's Commentary on Colossians 3:25
25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Ver. 25. But he that doth wrong] Be it but by not doing right to poor servants, which in those days were bondslaves. Note here, saith an interpreter, the apostle’ s candour; he was not of the humour of lawyers, that seldom speak much but for great men, or when they may have great gifts.
Ellicott's Commentary on Colossians 3:25
(25) He that doeth wrong is clearly here the master (see Ephesians 6:9), though, of course, the phrase cannot be limited to him.
Adam Clarke's Commentary on Colossians 3:25
Verse 25. But he that doeth wrong] It is possible for an unfaithful servant to wrong and defraud his master in a great variety of ways without being detected; but let all such remember what is here said: He that doeth wrong shall receive for the wrong which he has done; God sees him, and will punish him for his breach of honesty and trust. Wasting, or not taking proper care of the goods of your master, is such a wrong as God will resent. He that is unfaithful in that which is little, will be unfaithful in much, if he have opportunity; and God alone is the defence against an unfaithful servant. There is no respect] God neither esteems nor despises any man because of his outward condition and circumstances; for there is no respect of persons with him. Every man is, in the eye of God, what he is in his soul: if holy, loved; if wicked, despised and rejected.
Cambridge Bible on Colossians 3:25
25. But he that doeth wrong] The spiritual emancipation of the slave writes the law of duty on his heart.—The case of Onesimus was surely in the Apostle’s mind throughout this passage.shall receive] from the Divine Master and Judge; the next words, with their parallel in Ephesians, fix the reference. The Gospel, the great charter of liberty for man, always refuses him licence, even where he is the victim of oppression. See Introd. to the Ep. to Philemon, p. 158.no respect of persons] “with the Master who is in heaven” (Ephesians 6:9).—See Exodus 23:3; Exodus 23:6, for a striking example of Scriptural equity: “thou shalt not countenance a poor man in his cause”; “thou shall not wrest the judgment of thy poor in his cause.” Here and in Ephesians 6:9 we have identically the same principle, the impartiality of God, applied alike to the conscience of the slave and to the conscience of his owner.
Sermons on Colossians 3:25
| Sermon | Description | |
|---|---|---|
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Let Her Make No Distinction of Persons in the Monastery by St. Benedict of Nursia | St. Benedict of Nursia emphasizes the importance of not showing favoritism or making distinctions based on worldly status within the monastery. He encourages equal treatment and lo |
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Christ in You by A.B. Simpson | The preacher delves into the concept of partiality, which involves judging based on appearances and showing favoritism without considering a person's true merits or character. This |
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Converted by the Spirit by Tim Keller | In this sermon, the preacher discusses the concept of real conversion and spiritual transformation. He emphasizes that true conversion is initiated by God and not by human effort. |
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Call No Man Common or Unclean by David Wilkerson | In this sermon, the preacher focuses on the story of Peter in Acts 10, starting at verse 9. Peter goes up to pray and becomes hungry, but while waiting for food, he falls into a tr |
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(In the Word) 01 - Spiritual Warfare_how We Are Decieved by Milton Green | In this sermon, the speaker emphasizes the importance of relying on the Word of God rather than human traditions. They share a personal testimony about how the powers of darkness h |
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(Genesis) Genesis 37:29-33 by J. Vernon McGee | In this sermon, the preacher discusses the story of Jacob and his son Joseph. Jacob had deceived his own father in the past, and now he is deceived by his own sons who make him bel |
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The Enemy of the Cross by Erlo Stegen | In this sermon, the speaker begins by praying for understanding and guidance from God. He then reads from Luke chapter 14, where Jesus speaks about the requirements of being his di |