Whoever does wrongThis phrase emphasizes the universality of moral accountability. In the biblical context, wrongdoing is not limited to specific groups but applies to all individuals. The concept of wrongdoing is rooted in the Old Testament law, where sin is defined as transgression against God's commandments (
Leviticus 5:17). The New Testament continues this theme, highlighting that all have sinned and fall short of the glory of God (
Romans 3:23).
will be repaid for his wrong
This reflects the principle of divine justice, where actions have consequences. The idea of retribution is consistent with the biblical teaching that God is just and will judge each person according to their deeds (Romans 2:6). This phrase also echoes the Old Testament principle of "an eye for an eye" (Exodus 21:24), though in the New Testament, the focus is on God's ultimate judgment rather than human retribution.
and there is no favoritism
This statement underscores the impartiality of God's judgment. In the cultural context of the early church, favoritism was a significant issue, as seen in the divisions between Jews and Gentiles. The New Testament repeatedly affirms that God shows no partiality (Acts 10:34,Romans 2:11), emphasizing that all are equal before Him. This principle is a call to the church to reflect God's impartiality in its own dealings, promoting unity and equality among believers.
Persons / Places / Events
1.
Paul the ApostleThe author of the letter to the Colossians, Paul was a key figure in the early Christian church, known for his missionary journeys and theological teachings.
2.
ColossaeAn ancient city in Asia Minor (modern-day Turkey) where the recipients of this letter resided. The church in Colossae was a young Christian community facing various doctrinal challenges.
3.
The Colossian ChurchThe audience of Paul's letter, consisting of both Jewish and Gentile believers, who were encouraged to live out their faith in a manner worthy of the Lord.
Teaching Points
God's Impartial JusticeGod judges all people without favoritism. This truth should encourage believers to live righteously, knowing that their actions have consequences.
Accountability for ActionsEvery individual is accountable for their actions. This accountability should motivate Christians to pursue holiness and integrity in all aspects of life.
Encouragement for the OppressedFor those who suffer injustice, this verse offers hope that God sees and will repay wrongs. Believers can trust in God's ultimate justice.
Call to Righteous LivingUnderstanding that God will repay wrongs should lead Christians to examine their lives and strive to align their actions with God's will.
Equality in ChristIn Christ, there is no favoritism. This truth should foster unity and equality within the Christian community, breaking down barriers of race, status, and background.
Bible Study Questions and Answers
1.What is the meaning of Colossians 3:25?
2.How does Colossians 3:25 emphasize accountability for wrongdoing in our daily lives?
3.What does "without partiality" in Colossians 3:25 reveal about God's justice?
4.How can Colossians 3:25 guide our interactions with others at work?
5.Connect Colossians 3:25 with Romans 2:11 on God's impartiality.
6.How should Colossians 3:25 influence our understanding of fairness and justice?
7.How does Colossians 3:25 address the concept of divine justice and accountability?
8.What historical context influenced the writing of Colossians 3:25?
9.How does Colossians 3:25 relate to the theme of impartiality in the Bible?
10.What are the top 10 Lessons from Colossians 3?
11.Can Colossians 3:25’s warning that wrongdoers will be repaid be taken literally when so many injustices go unresolved in human history?
12.What defines punitive justice?
13.What does the Bible say about sexual abuse?
14.What defines punitive justice?What Does Colossians 3:25 Mean
Whoever does wrongThe opening words stress that wrongdoing is not limited to any one group. Paul has just spoken to slaves and masters (Colossians 3:22–24; 4:1), yet he widens the net to include “whoever.”
•Romans 3:23 reminds us, “For all have sinned and fall short of the glory of God.”
•James 2:10 shows that even one offense makes a person guilty before the whole law.
• The phrase tells every reader to examine personal conduct, refusing the temptation to think the warning applies only to “someone else.”
will be repaid for his wrongGod ties consequences to choices. Though salvation is by grace, deeds still matter for both temporal and eternal accountability.
•Galatians 6:7–8: “Do not be deceived: God is not mocked. For whatever a man sows, he will reap.”
•2 Corinthians 5:10: “We must all appear before the judgment seat of Christ, that each one may receive what is due for the things done while in the body.”
Practical outworking:
– Some repayment occurs in this life—broken trust, damaged relationships, legal penalties.
– Ultimate repayment comes at Christ’s judgment seat for believers’ works (1 Corinthians 3:12–15) and at the great white throne for the lost (Revelation 20:11–15).
Grace forgives sin, yet God’s holiness ensures that unrepentant wrongdoing is never overlooked.
and there is no favoritismThe Lord judges with complete impartiality, whether the offender is a respected master or a powerless servant.
•Acts 10:34: “God does not show favoritism.”
•Romans 2:11: “For God does not show favoritism.”
In everyday terms:
• Social status, ethnicity, gender, or economic clout cannot buy exemption.
• Church leadership, family legacy, or public reputation cannot sway God’s verdict.
• Impartiality means comfort for the oppressed (Isaiah 11:4) and sobriety for the influential (Luke 12:48).
summaryColossians 3:25 bluntly declares that every act of wrongdoing meets a just response from God, and He applies that standard equally to all. The verse encourages humble self-examination, confident obedience, and a reverent awareness that our righteous, impartial Judge sees and will address every deed.
(25)
He that doeth wrong is clearly here the master (see
Ephesians 6:9), though, of course, the phrase cannot be limited to him.
Verse 25. -For he that doeth wrong shall receive again that he did wrong; and there is no respect of persons (Ephesians 6:8, 9;Philippians 1:28;2 Thessalonians 1:5-7;1 Peter 1:17;Romans 2:11;Galatians 2:6). "For" is replaced by "but" in the same inferior copies which insert it in the last sentence. Here we have the ether side of the recompense promised in ver. 24a, to which the explanatory "for" points back. The impartial justice which avenges every wrong guarantees the reward of the faithful servant of Christ. So the Old Testament saints rightly argued (Psalm 37:9-11;Psalm 58:10, 11;Psalm 64:7-10) that the punishment of the evil doer affords hope to the righteous man. This warning is quite general in its terms, and applies alike to the unfaithful servant and to the unjust master (comp.Ephesians 6:8). At the judgment seat of Christ there will be no favouritism: all ranks and orders of men will stand on precisely the same footing (Colossians 3:11). The wordἀδικέω, twice employed here, denotes a legal wrong or injury (1 Corinthians 6:7, 8);e.g. the conduct of Onesimus towards Philemon (ver. 18). The verb "receive" (κομίζομαι,carry off, gain;Ephesians 6:8;2 Corinthians 5:10;1 Peter 5:4;Matthew 25:27) looks more to thereceiver, whereasἀπολήμψεσθε ἀπό (ver. 24) points to thegiver.Προσωπολημψία (literally,accepting of the face) is a pure Hebraism, found in St. James twice, and four times in St. Paul. The apostle turns from the slave to address his master.Ch. 4:1. -Ye lords, show just dealing and fairness to your servants [bondmen] (Ephesians 6:8, 9;Matthew 18:23-35;Luke 6:31). The verb "show" (παρέχεσθε,afford, render) is middle in voice, and, as inLuke 7:4 andTitus 2:7, implies spontaneity - "show on your part," "of yourselves."Τὸ δίκαιον ("the just"), a concrete expression, denotes the justice of the master'sdealing (comp.τὸ χρηστόν inRomans 2:4, "the kind dealing of God").Τὴν ἰσότητα gives the principle by which he is to be guided, that ofequity, fairness (so Alford, Ellicott, Lightfoot). "Equity is the mother of Justice" (Philo, 'On the Creation of Magistrates,' § 14; see other illustrations in Lightfoot). Meyer contends for the stricter sense, "equality" (2 Corinthians 8:13, 14) -i.e. of Church status and brotherhood (Philemon 1:16;Colossians 3:11). But the context suggests no such special reference; it deals with the family and social relationship of master and servant "Equity" is a well-established sense of the Greek word. The law of equity bearing on all human relations Christ has laid down inLuke 6:31. Here is the germinal principle of the abolition of slavery. Moral equity, as realized by the Christian consciousness, was sure in course of time to bring about legal equality. Knowing that ye also have a Lord in heaven (Colossians 2:6;Ephesians 6:9;1 Corinthians 7:22;Philippians 2:11;Romans 14:9;Revelation 17:14;Revelation 19:16). (On "knowing," see ver. 24 a.) "Ye also," for Christ is "both their Lord and yours" (Ephesians 6:9, Revised Text). The lordship of Christ dominates the whole Epistle (Colossians 1:15, 18;Colossians 2:6, 10, 19, etc.). The assertion that the proud master who deemed his fellow man his chattel is himself a mereslave of Christ, sets Christ's authority in a vivid and striking light. This consideration makes the Christian master apprehensive as to his treatment of his dependents.He is "in heaven" (Colossians 3:1;Ephesians 1:21;Ephesians 6:9;Ephesians 4:10;Philippians 3:20;1 Thessalonians 1:10;2 Thessalonians 1:7;Acts 3:21;John 3:13;John 8:23;Hebrews 9:24), the seat of Divine authority and glory, whence he shall soon return to judgment (comp.Psalm 76:8;Romans 1:18).
Parallel Commentaries ...
Greek
Whoever
ὁ(ho)
Article - Nominative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
does wrong
ἀδικῶν(adikōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 91:To act unjustly towards, injure, harm. From adikos; to be unjust, i.e. do wrong.
will be repaid [for]
κομίσεται(komisetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 2865:From a primary komeo; properly, to provide for, i.e. to carry off.
his wrong,
ἠδίκησεν(ēdikēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 91:To act unjustly towards, injure, harm. From adikos; to be unjust, i.e. do wrong.
and
καὶ(kai)
Conjunction
Strong's 2532:And, even, also, namely.
there is
ἔστιν(estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
no
οὐκ(ouk)
Adverb
Strong's 3756:No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.
favoritism.
προσωπολημψία(prosōpolēmpsia)
Noun - Nominative Feminine Singular
Strong's 4382:Partiality, favoritism. From prosopoleptes; partiality, i.e. Favoritism.
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NT Letters: Colossians 3:25 But he who does wrong will receive (Coloss. Col Co)
