Colossians 3:1–17

3:1 Paul now draws together theology and pastoral counsel. He constantly interweaves theology and practice, Christian faith and Christian life. All theology has practical implications, and all practice has theological foundations. He introduces this new section with oun (“then”), drawing an inference from what has come before. Here (3:1–4) Paul draws on theological foundations laid earlier in the letter and highlights the implications of these truths for the Colossian Christians.

Paul reminds the Colossians that they “have been raised with Christ.” This same term, synēgerthēte (“you were raised with”), has already been used in 2:12 (cf. Eph. 2:6), so Paul is drawing the Colossians’ attention back to the narrative of God’s actions in Christ, recounted in chapter 2. Here he shows further implications of the believers’ union with Christ. In fact, their participation in Christ impacts their identity so significantly that their attention is to be focused entirely on Christ.

Paul commands them to seek (zēteite, plural imperative) “the things that are above” (ta anō). The use of the neuter plural article does not define the nature of these “things” precisely, but the context makes it clear that the primary focus of attention is to be Christ, who is “seated at the right hand of God.” That is, he is in the place of honor and authority. Paul’s words recall Psalm 110:1, with the implication that Christ is the one to whom this psalm points. This is consistent with the importance of this psalm elsewhere in the NT, notably in Hebrews.

3:2 Paul then issues a second, virtually synonymous command using the verb phroneō (cf. Phil. 2:5). Paul calls for a deliberate act of the mind to focus on the things above. This is further clarified by a contrasting negative statement (ta anō phroneite, mē ta epi tēs gēs) calling Christians to direct their minds away from “things that are on earth.”

3:3 The imperatives are followed by a theological rationale, marked by the explanatory conjunction (gar): “for you died.” This reference to the death of the believer is rather different from what was said in the earlier part of chapter 2. There, the believer was “circumcised” and “buried,” but the only mention of death related to the condition of those who “were dead in your trespasses” (2:13). That was a death that led to helplessness and hopelessness. But a little further on, Paul says, “with Christ you died” (Col. 2:20), indicating a death that occurs in union with Christ. This death brings liberation. Paul’s thought is very similar to that of Romans 6: a destructive relationship has been brought to an end through death, and that death has brought freedom from that which once held the believer captive.

Because Christians “died,” their lives are now “hidden with Christ in God.” This language stretches our capacity for understanding the glories of the gospel. Paul’s statement bears possible echoes of OT texts such as Psalms 27:5–6; 31:19–20; Isaiah 49:2. The perfect form of the verb kryptō may suggest security in a place of safety. In this respect, it is similar to Paul’s statement in 1:5 that the Christians’ hope is kept for them in heaven. It may also suggest that there is more to the experience of these Colossian believers than can be seen with human eyes.

3:4 The fundamental nature of the change that has taken place is expressed in the remarkable statement, “When Christ who is your life appears, then you also will appear with him in glory.” The past life of the believers came to an end when they died with Christ. Now the only life they have is life in Christ, so much so that Paul can say that Christ is their life. There is a sense in which we might describe this as “eschatological” language (speaking of that which will take place in the “last days”) and also “apocalyptic” language (speaking of what will appear). However, it is important to note that, while there is a measure of future expectation expressed here, Paul’s language emphasizes a reality that has already begun in the present. “Eschatology,” in NT terms, is less about “the end of the world” and more about “the change of the ages.” And that change has already begun, both cosmically and personally, because of what God has accomplished in Christ. The repetition of the phrase “your life” emphasizes that the experience of the Christian, the person united to the risen Christ by faith, is indeed life.

3:5 Verses 1–4 have emphasized a fundamental spiritual change that has taken place in the life of a Christian because of their union with Christ. Having established this vital theological foundation, Paul now addresses imperatives to the Colossian Christians. And the link between the indicative (what has already taken place) and the imperative (what must now be done) could hardly be clearer or more paradoxical: “you have died” (v. 3); therefore, “put to death” (v. 5)! We might well ask why it is necessary to put something to death if it has already died. But this manner of speaking captures beautifully the paradox of living in the experience often described as the “already” and the “not yet.” Something definitive has already been accomplished by God in Christ, but the full realization of it still awaits.

What follows, particularly in verses 5–11, is a collection of “vice and virtue lists.”¹ I will highlight just a few significant issues in this passage. The vice list in the latter part of verse 6 includes attitudes and activities relating mainly to a perversion in some way or other of sexual desire, in itself a good and appropriate aspect of human existence (so Gen. 2:24–25). More general sinful behavior is identified toward the end of the list.

3:6 Paul warns that “the wrath of God is coming.” The further detail that God’s wrath is coming on those who are characterized by disobedience (“the sons of disobedience”) is textually doubtful and thus not included in the main text of the ESV (cf. mg.). The language of the coming of the wrath of God is similar to that of Romans 1:18, where Paul writes that “the wrath of God is revealed.”

3:7 However darkly Paul presents these sinful acts, he does not regard them as placing a person beyond hope. Indeed, he expressly indicates that the Colossians also “once walked” in such sins. However, everything has changed because of the events described in verses 1–4. Paul draws a sharp contrast between “once” (pote; v. 7) and “but now” (nyni de; v. 8).

3:8 As Paul proceeds to describe the things the Colossians must “put away,” he shifts toward sinful patterns of speech.

3:9 This verse illustrates well the complex relationship between the indicative (what has been done) and the imperative (what must be done) in Paul’s theology and ethics. The imperative, “do not lie to one another,” is explained by a statement of what has taken place (the indicative, so to speak, although the form is actually an aorist participle). Here the metaphor for change shifts from death and life (v. 5) to putting clothes off (v. 9) and on (v. 10).

3:10 Significantly, Paul says that this has already been done, and yet the “new self” experiences ongoing renewal into “the image of its creator.” The reference to “image” recalls 1:15, which states that the Son is the image of the invisible God and is the one who has created all things.

3:11 Paul reflects on the significance of the transformation that has taken place. This verse bears strong similarity to Galatians 3:28, including some common vocabulary (particularly the pairs of Jew and Greek, slave and free), but the verse in Colossians includes several other comparisons not found in Galatians. Further, it concludes with a Christological climax: “Christ is all, and in all.” Paul is not claiming that all distinct identities are abolished. As Sumney comments, “The idea of oneness in Colossians is not sameness.” He adds, “Even in Galatians, Paul does not call for all believers to be the same, but for all to recognize that being one in Christ must take precedence over all differences. It is this primacy of the believer’s identity in Christ that comes to expression in Colossians as well.”²

3:12 Paul returns to the clothing metaphor and commands the Colossians to “put on” various character traits. Interestingly, Paul says they have put on the new self (v. 10) but also must put on these qualities (v. 12). This list of qualities reflects closely the character of Christ himself, in a way similar to 1 Corinthians 13. Paul’s command is qualified by descriptions of what the Colossians are in Christ. He focuses on the status of believers as united to Christ (“God’s chosen ones, holy and beloved”). Paul is not calling for a moral “self-help” drive. Rather he wants the life of Christ to be seen more distinctly in the Colossians’ lives. He desires them to live consistently with the spiritual realities that are already true.

3:13 Paul emphasizes the attitudes that will foster true community among believers. In particular, he calls Christians to demonstrate grace toward each other, as the Lord has shown grace to them. This recalls the teaching of Jesus in Matthew 6:14–15.

3:14 The metaphor of putting on clothes continues with the call to put on love like a cloak that covers everything else. While Paul has listed many virtues, love appears to have a status above the others that allows it to bind them all together.

3:15 Paul now gathers together a number of instructions intended to build up the community of believers. The phrase “the peace of Christ” is similar to “the peace of God” (Phil. 4:7). It may also recall Isaiah 9:6 (“Prince of Peace”). The expression is another way of saying, “Let Christ, who brings peace, rule.” Paul picks up the significant image of the body mentioned earlier (Col. 1:18; 2:19). The final call to thankfulness almost seems an afterthought but in fact regularly punctuates the entire letter.

3:16 Having urged believers to let the peace of Christ rule, Paul now similarly urges them to “Let the word of Christ dwell in you richly.” One of the ways this can happen is through mutual instruction and encouragement. Paul urges singing (probably a mixture of the canonical psalms and Christian compositions), not only as praise to God but also as a means of instructing one another. Once again, a brief note of thankfulness is sounded.

3:17 This verse gathers everything in the chapter together. The various phrases used here are highly inclusive, encompassing every conceivable activity. And the call to thankfulness continues.