Colossians 3:24

Col 3:24. Τῆς κληρονομίας, of the inheritance) Although you have no inheritance in the world, but are part of an inheritance passing from your Master to His children.—Χριστῷ, Christ) who rewards them that serve Him.—δουλεύετε, ye serve) while you thus serve.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col 3:24 . However their earthly master may reward their service, there is a Master who will give them a just recompense; although they cannot receive an earthly, He will give them a heavenly inheritance. ἀπὸ Κυρίου : in Eph 6:8 παρὰ Κ . The absence of the article is noteworthy. It emphasises the position rather than identifies the Person of Him who gives the reward ( cf. the anarthrous ἐν υἱῷ , Heb 1:1 ). Haupt thinks that there is no significance to be attached to its omission; but, as Lightfoot says, “it is studiously inserted in the context”. ἀνταπόδοσιν τῆς κληρονομίας : the “just recompense consisting in the inheritance”. κλ . is a genitive of apposition. δουλεύετε . This may be taken as an indicative (Lightf., Findl., Moule, Haupt) or as an imperative (Mey., Ell., Alf., Abb.). The indicative is defended on the ground that it is needed to explain who is meant by ἀπὸ Κυρίου (but this was surely obvious), and that the imperative seems to require ὡς τῷ Κ . But Lightfoot himself quotes Rom 12:11 , where ὡς is absent. On the other hand the indicative gives a somewhat flat sense, and the imperative seems to yield a better connexion with Col 3:25 . It is best then to take it as an imperative.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

24. εἰδότες, cf. Col 4:1; Phm 1:21; || Eph 6:8.

Especially of what is known long since, known as a fundamental proposition, e.g. Rom 5:3; 1Co 15:58; 2Co 1:7; Gal 2:16.

Here giving a reason for hearty work.

ὅτι ἀπὸ κυρίου, i.e. Christ, as everywhere in Col 3:18 to Col 4:1.

|| Eph 6:8 has παρὰ κυρίου, i.e. receiving at His hands. ἀπό is general, the direct agent or means is simply not stated.

The absence of the article is perplexing. (a) Lightfoot interprets “a master” (Col 4:1), calling attention to the fact that the article “is studiously inserted in the context, Col 3:22-24, τὸν κύριον, τῷ κυρίῳ, τῷ κυρίῳ.” (b) But κύριος so easily loses its article (e.g. Col 3:18; Col 3:20) when the English translation must still be “the Lord” that this is perhaps preferable here. Compare 1Co 7:22.

ἀπολήμψεσθε. Perhaps “receive to the full”; cf. Luk 16:25, but probably “receive as due”; cf. Luk 6:34, and, on the whole, Rom 1:27.

τὴν ἀνταπόδοσιν. Here only in N.T. but ἀνταπόδομα Luk 14:12; Rom 11:9†.

“The just recompense … the double compound involves the idea of ‘exact requital’ ” (Lightfoot). Compare the note on ἀνταναπληρῶ, Col 1:24. The point of this statement is that slaves were not, strictly speaking, paid for their work, and could have no inheritance.

τῆς κληρονομίας. Gen. of apposition. The Christian inheritance is here placed in the future. For its being also present see Hort on 1Pe 1:4. That κληρ. does not imply hereditary succession, but ‘sanctioned and settled possession,’ see (besides Hort) Dalman, Words of Jesus, p. 125.

τῷ κυρίῳ Χριστῷ. Observe (1) St Paul here first defines whom he means by “the Master.” (2) In Col 3:17 appealing to the example of our Lord’s life on earth he said κυρίον Ἰησοῦ, but here when speaking of His present majesty and authority he says τ. κυρ. Χριστῷ.

δουλεύετε. Almost certainly imperative. Recalling ὑπακούετε (Col 3:22) and ἐργάζεσθε (Col 3:23) with its appended reason (its participial clause). St Paul sums up his charge in one phrase—“Serve the Master, Christ.” He then appends a reason for this, Col 3:25.

With the right reading (no γάρ in Col 3:24, and γάρ instead of δέ in Col 3:25) δουλεύετε if indicative is insipid and even tautological. The following γάρ would then refer not to δουλεύετε but to the general command, Col 3:22-24 a.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

For that that you shall have duly obeyed your masters, the time shall come, that you shall be made sons of servants, and then shall you know this of a surety, which shall be when you are made partakers of the heavenly inheritance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the reward of the inheritance--"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive the compensation (or recompense, which will make ample amends for your having no earthly possession as slaves now) consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Rom 4:14; Gal 3:18).

for ye serve--The oldest manuscripts omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" compare Col 3:23, "To the Lord and not unto men" (Co1 7:22-23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. The reward of the inheritance] Here, ye have neither lands nor property; ye are servants or slaves; be not discouraged, ye have an inheritance in store; be faithful unto God and to your employers, and Christ will give you a heavenly inheritance.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. knowing] as a certainty of the Gospel. So Eph_6:8. For the Christian’s prospect of “reward” cp. Mat_5:12; Mat_6:1; Mat_6:4; Mat_16:27; Luk_6:35; Luk_14:14; Rom_2:6-10; 2Co_5:10; Heb_10:35; Rev_22:12; &c. The obedience of love is infallibly remembered by Him to whom it is rendered. “Well done, good and faithful servant” (Mat_25:21; Mat_25:23), is His certain ultimate response to every true act of the will given up to Him. This, as presented in Scripture, is entirely harmonious with the sure doctrine of our justification for Christ’s Merit only, embraced by faith only (Art. xi). It is the recognition of love by love, of grace by the Giver.

receive] The Greek may be rendered, receive as your due. The reward, from one point of view mere grace and gift, is from another, because God has promised it, a debt.

the reward] The Greek implies an exact requital. See Lightfoot’s note. Even “the cup of cold water” (Mat_10:42) has its remembrance and loving recompense.

of the inheritance] That is, the reward consists in the inheritance; is involved in the bright prospect of it.—For a somewhat similar phrase cp. Col_1:12 (and notes). But the reference here is, surely, to the eternal future. So 1Pe_1:4, and Eph_1:14. That future is but the issue of the present, in which “Christ is in us, the hope of glory” (Col_1:27). But the issue is so “far better” (Php_1:21) than its prelude and embryo that it is relatively a new thing in prospect.—Lightfoot remarks that, by a beautiful paradox, the slave is here also an heir, which by human law he could not be. He is God’s heir (Gal_4:7) by Divine law. Elsewhere, in other connexions, “slave” and “heir” are contrasted: e.g. Gal_4:1.

for] Probably the word is to be omitted. It is a good note to the sentence, so to speak, pointing the meaning: “ye shall receive your reward from the Master; for Christ is the Master, and He never fails in requital.”

ye serve the Lord Christ] We may render, Christ is the Master whose bondmen ye are. Cp. Eph_6:6.—The Greek may be rendered, “serve, &c.,” imperatively. But the context favours the indicative.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Knowing that of the Lord ye shall receive the reward of the inheritance,.... This is said for the encouragement of Christian servants, who, though they may receive little or nothing from their earthly and carnal masters; yet they shall be used and treated as children by the Lord, and by whom they will be possessed of an eternal inheritance, after their work and labour is over: by "the reward of the inheritance" is meant the heavenly glory, called a reward, because the apostle is speaking to servants and therefore uses language agreeable to them; and who, though they may have no reward in this world, yet as there is a God that judgeth in the earth, there is verily one for them in the world to come: and though it is not given for working, yet it is given to those that do good, and continue in well doing; whose works follow, though they do not go before them; and is enjoyed after their work is over, as the servant receives his wages at evening and when he has done his work; though this will not be received as a reward of debt, but of grace; it cannot be of merit, as is clear from the nature of good works themselves, which are all due, to God, prior to the performance of them; and when done in the best manner, are no more than a man's duty, and are done not in his own strength, but by the grace of God; and in many things, yea in everything, he comes short of performing what is incumbent on him; and besides, there is no manner of proportion between: the best services of the saints, and eternal glory: to which may be added, that eternal life is the free gift of their heavenly Father to them, and is here called an inheritance, which never becomes the property of servants in a way of merit, but is the portion of children, from their Father's good pleasure. Wherefore the heavenly glory is such a reward as that it is an "inheritance"; or, as the Syriac version renders it, "in an inheritance"; it lies in an inheritance, an inheritance incorruptible and undefiled, that fades not away, reserved in the heavens; and which is not got by industry, or obtained by the works of the law, nor bought with a price, but is a free bequest of God as a Father to his children; for an inheritance is peculiar to children, and this to the children of God, as these believing servants were; and which comes to them by and through the death of the testator; and it may be called an inheritance, because the heavenly glory is substantial, it is substance, a better and a more enduring substance than any inheritance in this world; and is a very plentiful possession and estate, it consists of all things, yea, God himself is the portion of his people, and they that are his children are heirs of God; there is not only a glory, but riches of glory, a plenty, a fulness of it in this inheritance; the way in which they come by it, is receiving it from Christ; "of the Lord ye shall receive it". It is in a way of receiving, and so by gift, as a man can receive nothing but what is given him; and as all grace is in a way of receiving, and therefore boasting in it is excluded, so glory is enjoyed in the same way, and from the same hands, even from Christ, the righteous Judge, that will give it; it is in him they obtain this inheritance, and are in him chosen and predestinated unto it; it is by his resurrection from the dead, and in consequence of it, that they through the power of his Spirit and grace are begotten unto it; it is his grace that makes them meet for it; and he has it in his hands for them; he is a feoffee in trust on their behalf, and is able to give it to them; and will at the last day introduce them into the full possession of it. Now these Christian servants "knowing" all this, having a lively hope of this inheritance, a full persuasion, and a firm faith of right unto it, and meetness for it, and having the Spirit of God as an earnest and pledge of it; the consideration of it must greatly tend to make them quiet and easy in their present servitude, and to encourage them, to the discharge of their duty with diligence, faithfulness, and cheerfulness: since they might assure themselves of the inheritance hereafter, how small soever their reward was now:

for ye serve the Lord Christ; who is a good master, and faithful to all his engagements and promises, all whose servants are respected by him, and honoured by his Father, and shall be for ever where he is.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

Ver. 24. The reward of inheritance] And so be made of servants sons, whose it is to inherit.

For ye serve the Lord Christ] While godliness runneth through your whole lives as the woof doth through the web, and you seek to approve yourselves to Christ in all your actions and employments.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Knowing, being fully persuaded of this undoubted truth,

that of the Lord, who superintends all your services, (not for any merit of yours), Eph 6:8, the recompence which your Master in heaven hath purchased, Eph 1:14,18, shall be freely settled upon you whom he hath adopted into his family, Rom 8:17; Gal 4:7; Eph 1:5; for in those duties you Christianly perform to masters of the same mould with yourselves, he really looks upon you as his own servants, {see Eph 6:6} yea, and free-men, 1Co 7:22; so that, as Onesimus, Phm 1:10, ye may more cheerfully submit to your masters’ yoke, according to the command and for the sake of Christ, who reckons what you do upon that account as done to himself, Mat 25:40, and will instate you in that eternal inheritance, to which neither you nor any mortal man had naturally any right at all.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Knowing that from (the) Lord you will receive the just recompense of the inheritance (Eph_6:8; Rom_2:6-11; 2Co_5:10; Rev_22:12; Psa_62:12) "Knowing" (eijdotev) that of which one is aware, not merely learning or "getting to know" (ginwskw): see both words in Eph_5:5 and Joh_14:7, Revised Text; also Rom_6:6, Rom_6:9; 1Jn_5:20. "The absence of the definite article" before Kuriou "is the more remarkable, because it is studiously inserted in the context" (Lightfoot). St. Paul virtually says, "There is a Master who will recompense you, if your earthly masters never do". (comp. Col_4:1) "Just" renders the ajnti in ajntapodosin (a word common in LXX), implying "equivalence" or "correspondence". (comp. ajntanaplhrw in Col_1:24; also Rom_11:35 Rom_12:19; 1Th_3:9; Luk_6:38 Luk_14:12, Luk_14:14) a reward in the case of each individual, and in each particular, answering to the service rendered to "the Lord". (Mat_25:14-30) The opposite truth is asserted in ver. 25; Eph_6:8 combines them both. The recompense of the faithful Christian slave is nothing less than "the inheritance" of God"s children (Col_1:12; Eph_1:5, Eph_1:11, 14 3:6 5:5; Gal_3:29; 1Co_6:9, 10 15:50; Tit_3:7; 1Pe_1:4) which the apostle has so often under other terms assured to his readers. (Col_1:5, Col_1:23, 27 2:18 3:4, 15) For a slave to be heir was "a paradox" (Lightfoot): see Gal_4:1, Gal_4:7; Rom_8:15-17. No form of praise could be more cheering and ennobling to the despised slave than this. "In Christ," Onesimus is "no longer as a slave, but a brother beloved", (Phm_1:16) and if a brother, then a joint heir with his master Philemon in the heavenly inheritance. (Col_3:11) Ye serve the Lord Christ (vers. 22, 25; Col_2:6; Eph_6:6; Rom_14:8, Rom_14:9; 1Co_6:19, 20 7:22; Joh_13:13) that is, Christ is the Lord whose bondmen ye are. "For" is probably a correct gloss, though a corrupt reading. Its insertion indicates that the sentence was read indicatively (Lightfoot, and R.V); not imperatively ("serve the Lord Christ"), as Meyer, Alford, Ellicott, with the Vulgate, construe it. The verse amounts to this: "Work as for the Lord: he will repay you; you are his servants.

Ver. 24 (last clause).

The service of Christ.

St. Paul is giving directions to bondservants. But if they serve the Lord Christ, so also must all other Christians. (Col_4:1) The principles of conduct recommended to the slaves may be taken home to ourselves by all of us.

I CHRISTIANITY IS THE SERVICE OF THE LORD CHRIST, St. Paul, the greatest of the apostles, called himself the "bond servant of Jesus Christ." Christ spoke of his disciples as "servants", (Mat_10:24) though he generously raised them above the common limitations of service by admitting them into the confidences of friendship. (Joh_15:15) The gospel first offers free gifts grace, love, forgiveness, etc. But while accepting these gifts, and neither needing nor able to make any adequate return, we are not to be nothing but recipients. The blessings are given to fit us for service.

The Church is not an almshouse for the indolent; it is a hive of industry. Christ is Master as well as Saviour. The first act of faith is to receive the grace of Christ in order that the second may be to obey his commandments. (Joh_14:15)

II THE SERVICE OF CHRIST EXTENDS TO THE WHOLE OF LIFE. It is not simply a matter of what we call religious affairs, the devotions of the sanctuary, etc. It is not merely the doing of work that is called spiritual, such as preaching, teaching, etc. The bond servants are bidden to serve Christ in their daily work. They are exhorted to work heartily as unto the Lord, in whatsoever they do (ver. 23). We must serve Christ in our daily business.

III THE SERVICE OF CHRIST MUST BE SINCERE.

1. It must not degenerate into eye service. Our work is not to please men, but to serve Christ. His eye is ever on us. It matters little whether men admire or neglect our work.

2. It must be done in singleness of heart. Christ will take no divided devotion. We must not be covertly seeking our own interests as distinct from the interests of Christ, so as to have a double, distracting, and often conflicting series of ends to be pursued. We shall gain our own blessedness in the single-eyed service of Christ, and not as a side issue.

3. It must be done from the heart. It must be no mechanical work. We must think about it and put our heart and soul into it. There is a world of difference between the obedience that simply follows the word of command as the signal rises or falls when the lever is moved, and the obedience that considers, feels, and adopts the wishes of the master, and carries them out intelligently and voluntarily, as the signalman interprets and follows the code of directions.

IV SUCH SERVICE OF CHRIST ENNOBLES ALL WORK. Work is noble or mean, not so much because of the kind of things done, as on account of the motives that inspire it. A surgeon has to do things which would be disgusting in themselves, but which are refined by the humane motives that prompt them. No task undertaken for a pure purpose can be degrading. The most menial work done for Christ"s sake is elevated to the level of the devotion of the angels.

V CHRIST WILL RECOMPENSE HIS SERVANTS ACCORDING TO THEIR SERVICE. "We shall all appear before the judgment seat of Christ." This is the judgment of Christians. We are inclined to forget this while warning publicans and sinners of their coming judgment. Christians will have to give an account of the use of their talent.

1. Then deceitful eye service will be exposed and punished.

2. Then faithful, obscure devotion will be revealed and rewarded. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

24. Knowing that of the Lord. See notes on Eph. 6:8.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

24.] = Eph 6:8, but more specific as to the Christian reward. εἰδότες, knowing as ye do … The ἀπὸ κυρίου is emphatically prefixed—‘that it is from the Lord that you shall …’ ἀπό, as Winer, § 47. b, is distinguished from παρά, as indicating not immediate bestowal, but that the Lord is the ultimate source and conferrer of the inheritance—from the Lord—not ‘at the hands of the Lord.’ You must look to Him, not to men, as the source of all Christian reward. (Eadie, p. 265, has represented Winer as saying the contrary of that which he does say.) ἀνταπόδοσις occurs in Thuc. iv. 81, in the sense of a mutual exchange of places taken in war: in Polyb. vi. 5. 3, in that of a compensation, τοῦτο ἱκανὸν ἀνταπόδοσιν ποιήσει ἐκείνου,—and xx. 7. 2, ὥσπερ ἐπιτηδὲς ἀνταπόδοσιν ποιουμένη ἡ τύχη: and hence in that of ‘an opposite turn,’ xxvii. 2. 4, ἀνταπόδοσιν λαμβάνει τὰ πράγματα,—iv. 43. 5, ἀνταπόδοσιν ποιεῖται ὁ ῥοῦς πρός, &c. Here the sense would appear to be, with a marked reference to their present state of slavery, the compensation.

κληρ., genitive of apposition (reff). The very word κληρονομία should have kept the Roman Catholic expositors from introducing the merit of good works here. The last clause, without the γάρ, is best taken imperatively, as a general comprehension of the course of action prescribed in the former part of the verse: serve ye the Lord Christ. So Vulg. ‘domino Christo servite,’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24. τὴν ἀνταπόδοσιν. “The full recompense.” The word is frequently used both in the Sept. and in classical writers, but not elsewhere in N.T.

τῆς κληρονομίας. Genitive of apposition, the reward which consists in the inheritance. There is a special point in the word, inasmuch as slaves could not be inheritors of an earthly possession. Comp. Rom 8:15-17; Gal 4:1-7.

τῷ Κυρίῳ Χριστῷ δουλεύετε.γάρ,which in the Rec. Text is inserted after τῷ, must be rejected.

In favour of the insertion are Dbc K L most MSS., Syr., (both), Arm., Goth.

For the omission, אABCD* 17 al., Vulg., Copt., Euthal. (Tisch. cod.).

It was clearly added to make the connexion easy. G d and Ambrosiaster have τοῦ κυρίου(ἡμῶν Ἰησοῦ) Χριστοῦ ᾧ δουλεύετε,but d and Ambr. omit the words in brackets.

γάρ being omitted, the verb is best taken as imperative, “To the Master Christ do service.” The combination Κύριος χριστός is not to be taken in the technical sense as = the Lord Jesus Christ, a use to which there is no parallel. In Rom 16:18, where we have τῷ Κυρίῳ ἡμῶν Χριστῷ, some MSS. omit ἡμῶν: but its genuineness is beyond question. In 1Pe 3:15 Κύριον is predicate of τὸν Χριστόν. This suggests that we should take Κυρίῳ here as relative to δουλεύετε. The sentence is not so much a summary of what precedes as an introduction to the fresh point added in ver. 25; Lightfoot.

Lightfoot takes δουλεύετε as indicative, on the grounds, first, that the indicative is wanted to explain the previous ἀπὸ Κυρίον (but is it?); and, secondly, that the imperative would seem to require ὡς τῷ Κυρίῳ, as in Eph 6:7. On the other hand, however, he adds, see Rom 12:11, τῷ Κυρίῳ δουλεύοντες. If the interpretation above given is correct, ὡς is rightly absent, and in any case the indicative would be very abrupt and unconnected. Moreover, with this view the connexion of ver. 25 (γάρ) would be hardly intelligible. Lightfoot passes it over in silence.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Of the inheritance. Which consists or is in the inheritance. Compare the similar construction, ch Col 1:12. See Mt 21:35 - 38, where the doulov bond - servant and the klhronomov heir are contrasted; and Rom 8:15 - 17; Gal 4:1 - 7.

For ye serve [γαρ δουλευετε] . Omit for. Some take the verb as imperative, serve ye; but the indicative is better as explaining from the Lord.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

24. ἀπὸ Κυρίου ‘However you may be treated by your earthly masters, you have still a Master who will recompense you.’ The absence of the definite article here (comp. iv. 1) is the more remarkable, because it is studiously inserted in the context, vv. 22–24, τὸν Κύριον, τῷ Κυρίῳ, τῷ Κυρίῳ. In the parallel passage Ephes. vi. 8 it is παρὰ Κυρίου: for the difference between the two see Gal. i. 12.

τὴν ἀνταπόδοσιν] ‘the just recompense’, a common word both in the lxx and in classical writers, though not occurring elsewhere in the New Testament; comp. ἀνταπόδομα Luke xiv. 12, Rom. xi. 9. The double compound involves the idea of ‘exact requital’.

τῆς κληρονομίας] ‘which consists in the inheritance’, the genitive of apposition: see the note on τὴν μερίδα τοῦ κλήρου, i. 12. There is a paradox involved in this word: elsewhere the δοῦλος and the κληρονόμος are contrasted (Matt. xxi. 35–38, etc., Rom. viii. 15–17, Gal. iv. 1, 7), but here the δοῦλος is the κληρονόμος. This he is because, though δοῦλος ἀνθρώπων, he is ἀπελεύθερος Κυρίου (1 Cor. vii. 22) and thus κληρονόμος διὰ Θεοῦ (Gal. iv. 7); comp. Hermas Sim. v. 2 ἵνα συγκληρονόμος γένηται ὁ δοῦλος τῷ ὑιῷ (with the context).

τῷ Κυρίῳ κ.τ.λ.] i.e. ‘you serve as your master the great Master Christ.’ This clause is added to explain who is meant by the preceding ἀπὸ Κυρίου. For this application of Κύριος compare (besides the parallel passage, Ephes. vi. 6–9) 1 Cor. vii. 22 ὁ γὰρ ἐν Κυρίῳ κληθὲις δοῦλος ἀπελεύθερος Κυρίου ἐστίν κ.τ.λ. It seems best to take δουλεύετε here as an indicative, rather than as an imperative; for (1) The indicative is wanted to explain the previous ἀπὸ Κυρίου; (2) The imperative would seem to require ὡς τῷ Κυρίῳ, as in Ephes. vi. 7 (the correct text). On the other hand see Rom. xii. 11.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.