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The Holy Bible: King James Version Chapter 3

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.

Galatians, Ephesians, Philippians & Colossians A. The Foundation of Christian Living (vv. 1–4)

Genuine spiritual experience begins with understanding our identification with Christ. Paul tells believers that they have been raised with Christ.

Ephesians 1:20 ISV

which he brought about in the Messiah when he raised him from the dead and seated him at his right hand in the heavenly realm.

Ephesians 2:6 ISV

raised us up with him, and seated us with him in the heavenly realm in the Messiah Jesus,

Hebrews 1:3 ISV

He is the reflection of God’s glory and the exact likeness of his being, and he holds everything together by his powerful word. After he had provided a cleansing from sins, he sat down at the right hand of the Highest Majesty

Romans 8:34 ISV

Who is the one to condemn? It is the Messiah Jesus who is interceding on our behalf. He died, and more importantly, has been raised and is seated at the right hand of God.

Hebrews 1:13 ISV

But to which of the angels did he ever say, “Sit at my right hand until I make your enemies a footstool for your feet”?

Matthew 6:33 ISV

But first be concerned about God’s kingdom and his righteousness, and all of these things will be provided for you as well.

Philippians 3:20 ISV

Our citizenship, however, is in heaven, and it is from there that we eagerly wait for a Savior, the Lord Jesus, the Messiah.

Philippians 3:14 ISV

I keep pursuing the goal to win the prize of God’s heavenly call in the Messiah Jesus.

Romans 6:4 ISV

Therefore, through baptism we were buried with him into his death so that, just as the Messiah was raised from the dead by the Father’s glory, we too may live an entirely new life.

Revelation 3:21 ISV

I will give a place to sit with me on my throne to the one who overcomes, just as I have overcome and have sat down with my Father on his throne.

Matthew 22:44 ISV

‘The Lord told my Lord, “Sit at my right hand, until I put your enemies under your feet.” ’?

Psalm 110 ISV

A Davidic psalm A declaration from the Lord to my Lord: “Sit at my right hand until I make your enemies your footstool.” When the Lord extends your mighty scepter from Zion, rule in the midst of your enemies. Your soldiers are willing volunteers on your day of battle; in majestic holiness, from the womb, from the dawn, the dew of your youth belongs to you. The Lord took an oath and will never recant: “You are a priest forever, after the manner of Melchizedek.” The Lord is at your right hand; he will utterly destroy kings in the time of his wrath. He will execute judgment against the nations, filling graves with corpses. He will utterly destroy leaders far and wide. He will drink from a stream on the way, then hold his head high.

Matthew 26:64 ISV

Jesus told him, “You have said so. Nevertheless I tell you, from now on you will see ‘the Son of Man seated at the right hand of Power’ and ‘coming on the clouds of heaven.’ ”

Philippians 3:21 ISV

He will change our unassuming bodies and make them like his glorious body through the power that enables him to bring everything under his authority.

Romans 6:3–4 ISV

Or don’t you know that all of us who were baptized into union with the Messiah Jesus were baptized into his death? Therefore, through baptism we were buried with him into his death so that, just as the Messiah was raised from the dead by the Father’s glory, we too may live an entirely new life.

Colossians 3:1-2 KJV

1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2 Set your affection a on things above, not on things on the earth. 1

a a affection: or, mind

1 The Holy Bible: King James Version. (electronic ed. of the 1769 edition of the 1611 Authorized Version., Col 3:1–2). (1995). Logos Research Systems, Inc.

Colossians 3:1-2 NLT

Living the New Life

Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. 2 Think about the things of heaven, not the things of earth.1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Col 3:1–2). Tyndale House Publishers.

Chapter 3

3:2 Set your minds on things above. Because our lives and identities as Christians are now wrapped up in our relationship with Christ (v. 3), we must set our minds on spiritual matters and let our attitudes be determined by things above. Our greatest affections and priorities should center on things that will last forever, and our greatest efforts should be to store up “treasures in heaven” (Mt 6:19–21).

Mt 6:19-21 KJV

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also.

We must value, judge and consider everything from an eternal and heavenly perspective. Our goals and pursuits should be to seek spiritual things (vv. 1–4), resist sin (vv. 5–11) and develop Christ’s character (vv. 12–17). In our pursuit of eternal goals, Christ has made available to us the resources of heaven, which he will provide for those who earnestly ask, seek and continue to knock (see Lk 11:1–13; 1Co 12:11; Eph 1:3; 4:7–8). If we remain true to Christ, we can be confident of our glory, honor and reward with him in heaven (Mt 25:21; 2Ti 2:12).

3:3 You died … your life is now hidden with Christ. See Ro 6:11; 7:4, notes; see Gal 2:20, note; cf. Ro 6:2.

3:4 Christ, who is your life. Although a right basis of belief (2Ti 1:13–14) and a holy life (3:5–17; Jn 14:15, 21) are an essential part of a spiritual life and an ongoing relationship with Christ, it is friendship with and love for Christ as a Person that must always be central (cf. Ro 3:22). Notice that Paul mentions the believer’s personal unity, companionship and interaction with Christ again and again throughout this letter (1:27; 2:6–7, 10, 20; 3:1, 3–4).1

1 Adams, J. W., & Stamps, D. C. (2011). Fire Bible (Col 3). Life Publishers International.

He Is Your Life

1–2 3 So if you’re serious about living this new resurrection life with Christ, act like it. Pursue the things over which Christ presides. Don’t shuffle along, eyes to the ground, absorbed with the things right in front of you. Look up, and be alert to what is going on around Christ—that’s where the action is. See things from his perspective.1

1 Peterson, E. H. (2005). The Message: the Bible in contemporary language (Col 3:1–2). NavPress.

Holman OT Commentary

3:1. The reality of our resurrection with Jesus should produce in us new motivations and new minds. Paul tells us that since we have been raised we are to set [our] hearts on things above. Believers are being urged literally to seek, pursue with diligence things above.

Paul continues his Christ-centered focus by assuring us that Christ is above, seated at the right hand of God. In contrast to the false teachers who demoted Jesus, Paul reminds us that Jesus is seated in the position of honor, majesty, and authority.

3:2. Coupled with our new motivation is a new mind. Believers are exhorted to set [their] minds on the same things their hearts were set on—things above. Paul expands his thought here by including the negative contrast—not on earthly things. This does not mean that believers are to live in a kind of mystical fog or neglect the affairs of earth with endless contemplation of eternity. This means that believers are not to be concerned only with the trivialities of the temporal. We are to be preoccupied with the things that get top billing in heaven. Heavenly values are to capture our imaginations, emotions, thoughts, feelings, ideas, and actions. The believer is to see everything, including earthly things, against the backdrop of eternity. With a new (resurrection) perspective on life, the eternal is to impact the temporal.1

1 Anders, M. (1999). Galatians-Colossians (Vol. 8, pp. 326–327). Broadman & Holman Publishers.

“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Ro. 8:11).

11 The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you. 1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Ro 8:11). Tyndale House Publishers.

It stands to reason, doesn’t it, that if the alive-and-present God who raised Jesus from the dead moves into your life, he’ll do the same thing in you that he did in Jesus, bringing you alive to himself? When God lives and breathes in you (and he does, as surely as he did in Jesus), you are delivered from that dead life. With his Spirit living in you, your body will be as alive as Christ’s!1

1 Peterson, E. H. (2005). The Message: the Bible in contemporary language (Ro 8:11). NavPress.

2 (3:1–4) New Life: the believer’s life is a life that seeks the things above, that is, the things that are in heaven where Christ is. Note three significant points.

a. Note the meaning of the charge: “seek those things which are above.” The meaning is clearly and pointedly explained in two statements:

⇒ First, seek those things above, where Christ sits on the right hand of God. That is, seek heavenly things, the things of heaven.

⇒ Second, set your affection (phromeite), your mind on things above and not on things on the earth. The word “affection” means mind; to set and focus your mind constantly upon heavenly things, not upon earthly things.

Very simply, the things of Christ and of heaven are to consume the believer’s life and mind. But for the believer to keep his mind upon the things of Christ he must know what those things are. Therefore, the question naturally arises: What are the things of Christ and the things of heaven which are to consume our thoughts?

The New Way: Freedom from Control by the Power of Sin (Romans 8:5–14)

SUPPORTING IDEA: Though the power of sin is still present, the Holy Spirit frees the believer from being controlled by what this appetite desires.

8:5–8. Here, in different language, is Paul’s contrast between the deeds of the flesh and the fruit of the Spirit in Galatians 5:19–23. He lists the deeds and the fruit in Galatians; here he explains from whence they arise. The mind of a human being can be set upon only one thing—either the desires of the flesh or the Spirit. The new way of life in the Spirit makes it possible for the mind of the believer to be set upon what the Spirit desires. Here is what Paul states, implicitly and explicitly, about the two kinds of people he is describing:

Those Who Live in Accordance with the Flesh

Those Who Live in Accordance with the Spirit

What they think about doing

Minds are set on the desires of the flesh

Minds are set on the desires of the Spirit

Ultimate end

Leads to death

Leads to life and peace

Attitude toward God

Hostile toward God

Receptive toward God

Attitude toward God’s standards

Does not submit to God’s law

Seeks to fulfill God’s law

Ability to keep God’s standards

Unable to submit to God’s law

Able to submit to God’s law

Ability to please God

Cannot please God

Able to please God

Paul is not defining two categories of people here: Christians versus non-Christians, or Spirit-filled Christians versus “carnal” Christians. Rather, he is using the opposite extremes of the spectrum to illustrate two ways of living life in God’s world. One way is to live it according to the desires and directives of the flesh, a way that produces hostility toward God and ultimately death. The other way is to live life according to the desires of God as revealed and empowered by his Holy Spirit, a way that leads to life and peace.1

1 Boa, K., & Kruidenier, W. (2000). Romans (Vol. 6, pp. 250–251). Broadman & Holman Publishers.

8:5–8. Here, in different language, is Paul’s contrast between the deeds of the flesh and the fruit of the Spirit in Galatians 5:19–23.

19 When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, 20 idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, 21 envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God.

22 But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, and self-control. There is no law against these things! 1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Ga 5:19–23). Tyndale House Publishers.

He lists the deeds and the fruit in Galatians; here he explains from whence they arise.

The mind of a human being can be set upon only one thing—either the desires of the flesh or the Spirit. The new way of life in the Spirit makes it possible for the mind of the believer to be set upon what the Spirit desires. Here is what Paul states, implicitly and explicitly, about the two kinds of people he is describing:

Those Who Live in Accordance with the Flesh

Those Who Live in Accordance with the Spirit

What they think about doing

Minds are set on the desires of the flesh

Minds are set on the desires of the Spirit

Ultimate end

Leads to death

Leads to life and peace

Attitude toward God

Hostile toward God

Receptive toward God

Attitude toward God’s standards

Does not submit to God’s law

Seeks to fulfill God’s law

Ability to keep God’s standards

Unable to submit to God’s law

Able to submit to God’s law

Ability to please God

Cannot please God

Able to please God

1 Boa, K., & Kruidenier, W. (2000). Romans (Vol. 6, pp. 250–251). Broadman & Holman Publishers.

“And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Ro. 12:2).

2 Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect. 1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Ro 12:2). Tyndale House Publishers.

Holman New Testament Commentary

Romans 12:2a. The person who has truly sacrificed himself or herself to God will be distinguished by one overriding characteristic that informs the rest of life. That characteristic is the unwillingness to be conformed to the pattern of this world. Or, as J. B. Phillips put it in his widely-known translation of this verse, “Don’t let the world … squeeze you into its mold.”1

1 Boa, K., & Kruidenier, W. (2000). Romans (Vol. 6, p. 364). Broadman & Holman Publishers.

“For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Co. 10:3–5).

3 We are human, but we don’t wage war as humans do. 4 * We use God’s mighty weapons, not worldly weapons, to knock down the strongholds of human reasoning and to destroy false arguments. 5 We destroy every proud obstacle that keeps people from knowing God. We capture their rebellious thoughts and teach them to obey Christ.

10:3–5. Paul responded by reminding the Corinthians that his ministry was successful warfare. He had previously described his gospel ministry as a parade of victory in war, and he used similar military analogies elsewhere as well. His apostolic effort was a war he was sure to win.

Paul admitted that he and his company live[d] in the world, but insisted that they did not wage war as the world does. They did not employ the intimidation, coercion, and violence normally associated with worldly authorities. Instead of employing the weapons of the world, Paul relied on divine power. These weapons appeared weak by worldly standards, but they were actually very powerful. The preaching of the cross brought great displays of God’s power in the lives of believers everywhere, including Corinth.

Consequently, Paul was certain that he was on a course to demolish the strongholds or fortifications of arguments and every pretension that anyone set up against the knowledge of God. As Paul traveled the world proclaiming the gospel of Christ, he encountered pretentious disbelief supported by clever arguments and powerful personalities. But through the “weakness” of preaching Christ, Paul went about taking captive every thought to make it obedient to Christ.1

1 Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, pp. 416–417). Broadman & Holman Publishers.

“That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness” (Ep. 4:22–24).

Ephesians 4:22-24 NLT

22 throw off your old sinful nature and your former way of life, which is corrupted by lust and deception. 23 Instead, let the Spirit renew your thoughts and attitudes. 24 Put on your new nature, created to be like God—truly righteous and holy. 1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Eph 4:22–24). Tyndale House Publishers.

4:22. Living a proper Christian life involved two concepts. They must put off their old self. This old self was the self that was corrupted by the deceits of lust. When we were born, we were born with a sinful bent. We were separated from God. David wrote in Psalm 51:5, “Surely I was sinful at birth, sinful from the time my mother conceived me”

This old self is separated from God. While it is capable of doing good in the eyes of other people, it is incapable of doing anything but evil in the eyes of God. We are born that way, and we remain that way if we do not allow God to intervene. It is who we are by nature. We are children of Adam. We possess a fallen nature as Adam did, and we are separated from God as a result. That is the old self.

To put off the old self can mean merely to accept Christ as in Colossians 3:9, where it is treated as an accomplished fact.

9 Don’t lie to each other, for you have stripped off your old sinful nature and all its wicked deeds.1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Col 3:9). Tyndale House Publishers.

It can mean that, once you have become a Christian, you are to leave behind the attitudes, habits, values, and actions that you had before being born again—similar to taking off an old work coat and putting on a new coat to go out for the evening. This is more in keeping with the context, since Paul goes on in verses 25–32 to describe the specifics of a changing lifestyle.

The earthly desires, or lusts, which we have are deceitful. They promise one thing but deliver another. Therefore, we are to be smarter than our earthly desires, recognize their deceitfulness, and as a result, turn from them.

4:23. In contrast, we are to be made new in the attitude of our minds. How? You are what you think. You move in the direction of what you put into your mind and what you allow your mind to dwell on. So if you are not what you want to be, then you must begin to think differently. If you are to think differently, you must put into your mind that which you want to become. If you do, the Holy Spirit will use it to change you to become what you want to be. If you don’t, you will never be what you want to be. It all depends on what you put into your mind. This is what it means to be made new in the attitude of your mind.

4:24. Finally, we are to put on the new self. This means, we are to allow the new self to govern our activities. We are to begin living the lifestyle that corresponds to who we have become in Christ. This new holy self shows we are maturing, growing in unity with the body, and doing our part of the body’s work.1

1 Anders, M. (1999). Galatians-Colossians (Vol. 8, pp. 154–155). Broadman & Holman Publishers.

2) The resurrection of Christ saves and justifies us. The glorious truth of salvation and justification should consume our thoughts and praise all through the day.

“[Christ] who was delivered for our offences, and was raised again for our justification” (Ro. 4:25).

3) The resurrection of Christ gives us or raises us up to a new life—a life that is abundant and eternal. It is the only way we can keep from walking after the flesh.

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Ro. 6:4).

“For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Ro. 6:5–13).

5 Since we have been united with him in his death, we will also be raised to life as he was. 6 We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin. 7 For when we died with Christ we were set free from the power of sin. 8 And since we died with Christ, we know we will also live with him. 9 We are sure of this because Christ was raised from the dead, and he will never die again. Death no longer has any power over him. 10 When he died, he died once to break the power of sin. But now that he lives, he lives for the glory of God. 11 So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus.

12 Do not let sin control the way you live;* do not give in to sinful desires. 13 Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God.1

* * 6:12 Or Do not let sin reign in your body, which is subject to death.

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Ro 6:5–13). Tyndale House Publishers.

“[That ye may know] what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places” (Ep. 1:19–20).

19 I also pray that you will understand the incredible greatness of God’s power for us who believe him. This is the same mighty power 20 that raised Christ from the dead and seated him in the place of honor at God’s right hand in the heavenly realms.1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Eph 1:19–20). Tyndale House Publishers.

Imagine living a life of power bearing the fruit of God’s Spirit as we walk day by day—conquering the sins and walking through the trials of life victoriously. It is through our union with Christ that we receive the power [energy] to triumphantly walk day by day (see Jn. 15:1–5 for an excellent description of our union with Christ).

Jesus, the True Vine

“I am the true grapevine, and my Father is the gardener. 2 He cuts off every branch of mine that doesn’t produce fruit, and he prunes the branches that do bear fruit so they will produce even more. 3 You have already been pruned and purified by the message I have given you. 4 Remain in me, and I will remain in you. For a branch cannot produce fruit if it is severed from the vine, and you cannot be fruitful unless you remain in me.

5 “Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing.1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Jn 15:1–5). Tyndale House Publishers.

Thought 1. Since we are dead, we are to seek the things of Christ and of heaven.

2) The believer is hid with Christ. What does this mean? It means that God counts the believer hid in the resurrection and life of Christ. When Christ arose, He arose to a new life, not to His old life. He had just died to the old life once for all. Therefore, when the believer is said to be hid in Christ, it means that God counts the believer risen with Christ. God counts the believer as risen to a new life. God sees the believer hid in Christ day by day. God sees him walking in Christ and in Christ’s righteousness. And because he is in Christ, the believer sets his mind upon things above, upon the things of Christ and of heaven. He sets his mind and life upon things that please Christ.

An excellent illustration of what it means to be hid with Christ is this: take the index finger of your right hand and wrap your left hand around it. Say that the index finger represents you and the left hand represents Christ. Where are you (the index finger)? In Christ. You are hid in Christ. When God looks at you, He sees you hid in Christ. (See Deeper Study # 1, Believer, Position in Christ—Ro. 8:1 for more discussion.)

DEEPER STUDY # 1

(8:1) Believer, Position In Christ: What do the words “in Christ” mean? What does it mean for a person to be in Christ?

1. In the simplest of terms, to be in Christ means that a person’s faith in Christ places him in Christ. Positionally, the person is placed in all that Christ is. Christ lived, died, and arose, so to be in Christ means that a person lives, dies, and arises in Christ. Christ is the person’s Representative, his Agent, his Substitute, his Mediator in life and death and resurrection. The person who believes in Jesus Christ is identified with Christ: counted and considered to be “in” Christ; reckoned and credited as “in” Christ.

Spelled out in a little more detail, when a person believes in Christ, God places and positions the believer “in” Christ. The believer’s faith actually causes God to identify the believer with Christ, to count the believer …

• as having lived in Christ when Christ lived upon earth; therefore, the believer is counted sinless and righteous because Christ was sinless and righteous.

• as having died in Christ; therefore, the believer never has to die (Jn. 3:16). The penalty and condemnation of his sins are already paid for in the death of Christ.

• as having been raised “in” Christ; therefore, the believer has received the “new life” of Christ. Just as Christ had a new life after His resurrection, even so the believer receives the “new life” of Christ when he believes in Christ. (See outline and notes—Ro. 6:3–5. Also see Deeper Study # 1,2—Ro. 4:22; notes—5:1; 6:14–15.)1

1 Leadership Ministries Worldwide. (1996). Romans (p. 139). Leadership Ministries Worldwide.

Thought 1. When you are hid in Christ …

• Christ is the only life that God sees as living. Christ is your life in the eyes of God, the life in which you live.

• you live and move and have your being and roam around in the life of Christ. You are hid in the life of Christ. You are not seen living and moving, for you are hid in Christ. Christ is the only life, the only body that is seen by God and that is to be seen by the world.

Just think how surrendered and given over to Christ we are to be—so given over that Christ’s life is all that is seen. How is such possible?

⇒ By seeking those things which are above, where Christ sits.

⇒ By setting our mind on things above, not on things on earth. By working to cast down imaginations and every high thing that exalts itself against the knowledge of God, even to the point of captivating every thought for Christ.

In practical day to day living, turn the television off; set aside the magazines and books. Get into the Word of God; meditate and pray through the Word, and memorize and live out the Word. In addition, get alone and pray—at least every morning and evening—and learn to silently whisper a prayer every few minutes. Surrender your life totally to Christ; present your body as a living sacrifice to God: to know, believe, and understand Him and to make Him known. You are His witness—do it.

“Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me” (Is. 43:10).

There is no way to know Him apart from setting our minds upon Him. Therefore, let us do it and do it now by getting to our secret place of prayer and seeking His face with a renewed commitment.

⇒ Our lives are hid with Christ.

⇒ We live, yet not us, but Christ lives in us (Ga. 2:20).

⇒ We are always delivered unto death for Jesus’ sake, that the life of Jesus might be made manifest in our flesh (2 Co. 4:11).

⇒ For us to live is Christ, and to die is gain (Ph. 1:21).

⇒ We know this: we have passed from death unto life—therefore, let us live for Christ (1 Jn. 3:14).

c. Note the reward for being hid in Christ and for seeking the things of Christ and of heaven: the reward is that of appearing with Christ in glory. Think for a moment: God sees us hid with Christ; therefore, we are risen with Christ. This means that being risen from the dead, we never have to die. Christ already lives in the presence of God. Since God sees us hid with Christ, God sees us in His presence. He has already accepted us as being in His presence forever and ever—all because we are there hid with Christ.

Now, in practical terms we are still on earth. God has left us here to be witnesses for Him. But when He is ready to take us home to heaven, what happens is this: when we confront death—in the last second, in the last moment, right before we are to leave this world for the next—God shall fix our minds upon Jesus and immediately transport us into His heavenly kingdom (see Deeper Study # 1—2 Ti. 4:18). God will give us a fixation of mind and we will never taste or experience death (see Jn. 8:51–52; He. 2:9).

Note that the verse has to do with the return of Christ. When Christ returns, we shall appear or return with Him in glory. There is to be a new heavens and earth and Christ is to reign forever and ever, and we are to reign in glory with Him.

“Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear” (Mt. 13:43).

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Co. 4:17).

“Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Ph. 3:21).

“When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col. 3:4).

“Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory” (2 Ti. 2:10).

“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed” (1 Pe. 5:1).1

1 Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 404–408). Leadership Ministries Worldwide.

3:1–2 So if resumes the implications of believers’ identification with Christ begun in 2:20. It signals a shift in the epistle from doctrinal instruction (chaps. 1–2) to practical application (3:1–4:6). The objects of believers’ efforts and thoughts are Christ and things above rather than earthly things. These commands contrast true spiritual living with the false spirituality promoted by earthly “philosophy.”1

chaps. chaps. chapters

1 Köstenberger, A. J. (2017). Colossians. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1897). Holman Bible Publishers.

Notes For Verse 1

a [ye then be risen with Christ] Note the contrast between this and Col. 2:20—

Colossians 2:20 MSG

So, then, if with Christ you’ve put all that pretentious and infantile religion behind you, why do you let yourselves be bullied by it? -

if you are dead with Christ from rudiments of the world, act like a dead man. Here, if you are risen with Christ, act like a living man (Col. 3:1–3).

He Is Your Life

3–4 Your old life is dead. Your new life, which is your real life1

1 Peterson, E. H. (2005). The Message: the Bible in contemporary language (Col 3:1–3). NavPress.

b [seek those things which are above] See note, Col. 3:17.

17 And whatever you do or say, do it as a representative of the Lord Jesus, giving thanks through him to God the Father. 1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Col 3:17). Tyndale House Publishers.

c [where Christ sitteth on the right hand of God] Another proof of God and Christ being separate and distinct persons who sit side by side (note, Acts 2:33).

33 Now he is exalted to the place of highest honor in heaven, at God’s right hand. And the Father, as he had promised, gave him the Holy Spirit to pour out upon us, just as you see and hear today. 341

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Ac 2:33–34). Tyndale House Publishers.

Notes For Verse 2

a [Set your affection on things above, not on things on the earth] Love heavenly things and be engrossed by them.1

1 Dake, F. J. (1997). The Dake Annotated Reference Bible (Col 3:1–2). Dake Publishing.

2 Think about the things of heaven, not the things of earth.1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Col 3:2). Tyndale House Publishers.

2 Think about the things of heaven, not the things of earth.1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Col 3:2). Tyndale House Publishers.

To the Doctrine of Sanctification (3:1–4)

Paul turned his thoughts to a more positive aspect of Christian living in this section of Scripture. The foolish attempts at sanctification found in 2:20–23 often entrap Christian people. The real issue is the outlook found in 3:1–4. Here Paul explained the nature of the Christian’s higher calling (3:1–2) and the reasons to seek this higher calling (3:3–4). Although this section focuses on the Christian’s new values, clearly these values are rooted in conversion. Conversion includes a radical change of mind which produces the desire for separation from the world.

The Nature of the Christian’s Higher Calling (3:1–2)

These two verses begin like the last section. A “since” clause provides the foundation for the theology.241 Paul discussed the Christian’s resurrection. In a spiritual but real sense, Christians have left this life and its loves. They have moved to a new domain where Christ lives. That brings new understanding.

Two commands form the essence of this calling. They define a Christian perspective, and they call people to action. The imperative format urged the readers to get involved in what Paul said. They were to learn the theology in mind and life.

3:1–2 The first command is, “Set your heart on things above” (3:1). The second command parallels it: “Set your minds on things above” (3:2). The primary difference is the difference between “mind” and “heart.” In actuality, the Greek has no word here for “heart”; it is an inference from the translators. The word “mind” is actually a part of the verb used in the second command, “be minded about things above” (phroneō). Although these are presented in a parallel structure, they are not synonymous. There is a contrast in the two commands. They speak to two aspects of a person’s being. The verb “be minded” occurs often in Paul’s writings. It occurs in Rom 12:3 where Paul stated that Christians should have a proper mind about themselves and their gifts.242 More frequently, however, the term occurs in Philippians, where the paradigm is the mind of Christ which should be in believers (Phil 2:5). The term implies more than a way of thinking; it includes values and loves as well. It could well be translated “delight in things above.” In contrast with this second command, which speaks of values, the first command refers to desires. Since basic desires proceed from the heart (Jesus’ words in Mark 7:15), the NIV correctly inserts the word “heart.” The first concern is moral; the second, mental.

The command to continue seeking things above, the essence of these two verb forms, follows a typical pattern in Scripture. Two realms of existence often were designated as above and below by biblical writers. This is illustrated in the account of Jesus with Nicodemus (John 3:12–13), where the discussion follows the pattern of the earthly contrasted with the heavenly. As is typical for John’s Gospel, Jesus claimed to be from above (3:13) and on a mission to the earth below. That Paul accepted such terminology is confirmed in Phil 3:14, where Paul expressed his desire to gain “the upward call” of God. Although the imagery comes from the athletic field, specifically the awarding of a crown, Paul’s thought went further. He thought of the upward call as the prize from Christ Jesus, calling Paul to go to where Christ was. The imagery served Paul’s purpose well. In Gal 4:26 he used the term again, this time of the “upward city,” Jerusalem, which is free. Developing an allegory between Hagar and Sarah and their offspring, he spoke of a figurative Jerusalem. In reality, the Christian belongs there; it is of the heavenly realm.243

The higher things, those above, are defined in Col 3:1 as “where Christ is seated at the right hand of God.” This imagery calls to mind the enthronement of Christ, and Paul based his thought on Ps 110:1:

The Lord says to my Lord:

“Sit at my right hand

until I make your enemies

a footstool for your feet.”

For the early church, the passage demonstrated the deity of Jesus. Their insight was given by the Lord himself (Matt 22:44; Mark 12:36; Luke 20:42). In dialogue with the Jews, he asked, “What did David mean?” There were two Lords here, David’s Lord and the Lord who spoke to him. Following Jesus’ pattern, the early church used the text as one of the primary Christological passages from the Old Testament to indicate the deity of Jesus Christ.

The New Testament writers applied the text consistently, although Paul rarely used it.244 The metaphor of “right hand” has two possible meanings. First, it meant power. Perhaps Mark 14:62 provides the insight to understand this metaphor. There Jesus told the high priest, “You will see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.” The association of right hand with power translated the metaphor. The right hand was a place of power, and Mark alone translated the image for his readers. The term also may refer to a position of privilege. In the Gospels the disciples aspired to a privileged place with Christ in the kingdom. Jesus replied it was not his place to grant such wishes (Matt 20:23; Mark 10:37). F. F. Bruce, referring to the conceptual parallels of Phil 2:10ff. and Eph 4:10ff., says, “Because He has been elevated to the position of highest sovereignty over the universe, He pervades the universe with His presence.”245 This latter interpretation fits the context of Colossians. Paul argued that Christ was the preeminent one over all of natural creation and redemption (1:15–20). He argued later that all portions of the body were supported by the Christ and depended on him (2:19). Although the ideas of privilege and power merge to some degree, the idea of the rule of Christ predominates.

This command called the Colossians to focus on matters related to the rule of Christ in the world. Since he is the sovereign one, his concerns should occupy the Christian. Here, as much as anywhere, the twofold perspective of believers appears. They lived in two domains: the fallen order and the redeemed order, a division Paul had already used in 1:15–20. While being a part of the fallen order, they were not to let that environment occupy their thoughts and minds. Their values were to be different. Creation will pass away; the things of God will remain. Before they pass away, however, they will again reflect the glory of Christ, their Creator. The Christians had the responsibility of seeking ways to make that happen here and now. Believers’ values and loves were to be focused on the rule of Christ, and consecrated energies were to be devoted to making that rule a reality on earth. In practice, this meant that the believers could not succumb to teachings which limited the focus of Christianity to this earth and its rituals. The task of the Colossian church was to call people to Christ and away from earthly things. It was to call people to life.1

241 241 Like 2:20, this is a first-class condition in Greek which sets up a logical relationship. It should be “assuming you have been raised with Christ, then.…”

242 242 The root word occurs four times in that verse as Paul warned about “high-mindedness” (ὑπερφρονεῖν) and urged “soberness” (σωφρονεῖν) in their appraisals of themselves (φρονεῖν, twice). He defined soberness as in accord with the “measure of faith.”

243 243 Each of these texts uses the word “above” (ἄνω) in a contrast.

244 244 It occurs three times in the Pauline Epistles (Rom 8:34; Eph 1:20; Col 3:1) and five times in Acts (2:25, 33, 34; 5:31; 7:55, 56). The most occurrences in the epistles are in Hebrews, where the psalm is quoted or referred to five times (1:3, 13; 8:1; 10:12; 12:2). Of course, the Gospel writers employed it as well (Matt 22:44; 26:64; Mark 12:36; 14:62; Luke 20:42), recording it from the lips of Jesus.

245 245 Bruce, Colossians, Philemon, 259.

1 Melick, R. R. (1991). Philippians, Colossians, Philemon (Vol. 32, pp. 279–282). Broadman & Holman Publishers.

Faithlife Study Bible

3:1 raised together with Christ See note on 2:12.

things above Paul’s remarks here echo Jesus’ instruction to seek first the kingdom of heaven (Matt 6:33).

seated at the right hand of God A position of favor, honor, and authority (Psa 110:1; Eph 1:20). In the ot, God’s right hand symbolizes strength and salvation (Exod 15:6; Psa 20:6).

3:2 things on earth Paul probably has in mind the empty human traditions and worldly elemental forces he spoke against throughout ch. 2.1

1 Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Col 3:1–2). Lexham Press.

3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).1

1 New Living Translation Study Bible (Col 3:1). (2008). Tyndale House Publishers, Inc.

Colossians 3:1–2: Life Point

If you want to live the resurrection life that Jesus provides, then seek that new, powerful life by setting your mind and keeping it set on things above, not on things on the earth.

The apostle Paul is simply saying in Colossians 3:1, 2 that if you and I want the good life, then we must keep our minds on good things.

Many believers want the good life, but they passively sit around wishing for something good to happen. Often, they are jealous of others who live in victory and are resentful that their own lives are so difficult.

If you desire victory over your problems, if you truly want to live the resurrection life, you must have backbone and not just wishbone! You must be determined to have victory and refuse to settle for anything less than the best that God has for you. You must be active, not passive. Right action begins with right thinking. Do not be passive in your mind. Start today choosing right thoughts. Set your mind on the things that are above and keep it there!1

1 Meyer, J. (2008). The Everyday Life Bible: The Power of God’s Word for Everyday Living (p. 1969). WORDsearch.

3:1 Here begins the ethical section of the letter. Paul’s appeal is simple: Become in experience what you already are by God’s grace. The Christian is risen with Christ; let him exhibit that new life.1

1 Ryrie, C. C. (1995). Ryrie study Bible: New American Standard Bible, 1995 update (Expanded ed., p. 1900). Moody Press.

Raised with Christ (3:1–4)

Paul turns from the negative (“if with Christ you died …,” 2:20) to the positive (“So if you have been raised with Christ …”). He often speaks of resurrection with Christ as a future event (Rom 6:5, 8; 1 Cor 15:22–23; 1 Thess 4:16), but here (picking up 2:12–13) he emphasizes that Christians already share the risen life of Christ (cf. Rom 6:4, 11; Gal 2:19–20). Nevertheless, the tension between what has already been achieved for them and what is still to come (3:4) is clear. Christ’s resurrection is interpreted as exaltation to God’s right hand, an echo of Ps 110:1 and a familiar idea in the NT (e.g. , Mark 14:62 and pars.; Rom 8:34).

The imagery is spatial—the earth below, and God enthroned above it—but the conviction is parallel to that expressed in 2:17 in temporal terms. In the heavenly realm, as in the age to come, God’s will is already done. The implication is that Christians who share Christ’s risen life are living a life that is concerned with the things that are above, where Christ now rules (see Phil 3:20 for a similar idea; cf. also Eph 2:6). Paul urges the Colossians to set their minds on these heavenly concerns (3:1, 2) in contrast to “things that are on the earth”—the things that he has disparaged in 2:20–23 as belonging to “the world” (2:20; Gk. kosmos), as “things that perish” (v. 22), and as “flesh” (v. 23 mg. , Gk. sarx). He insists that they have died to these things (3:3, echoing 2:20). Although the vocabulary is different, the logic is similar to that which underlies Paul’s argument in Romans 7 and Galatians 4, where the law is seen as operating in the field of the flesh, not the Spirit.

The idea that their life is hidden with Christ picks up the apocalyptic imagery used in 1:26 and 2:3. There the mystery that was hidden was Christ himself, but now it is their life that is hidden “with Christ.” The language expresses vividly the tension between the idea that Christians have already in a sense been raised with Christ and yet are awaiting final resurrection. Their life is “hidden” because it belongs to the world above and will be revealed only when Christ, who is their life, is himself revealed. The imagery reminds us of Jesus’ parables of seeds that are sown in the ground, where they are hidden until they burst into life (Mark 4:1–34 and pars.; cf. 1 Cor 15:35–38). The hope spoken of in 1:5, 23, 27 will be fulfilled when Christ himself is finally revealed; then God’s hidden purpose that men and women should share Christ’s glory will be realized. Thus the emphasis on what has already taken place (“you have been raised with Christ”) is balanced by the assurance of their future glorification with Christ (cf. Rom 8:18, 21, 29; Phil 3:20–21). The parenesis that follows is based on both convictions.1

1 Hooker, M. D. (2003). Colossians. In J. D. G. Dunn & J. W. Rogerson (Eds.), Eerdmans Commentary on the Bible (p. 1409). William B. Eerdmans Publishing Company.

Not Carnality but Christ (3:1–17)

In 3:1–11, Paul discusses the old life of carnality before Christ. His intention is to point out the evils of the flesh and to call the Colossians to rid themselves of these tendencies. He is not advocating that they follow ritual or religious legalism (2:16–23) but that they focus attention on Christ and embrace a new perspective through him. In 3:12–17, Paul follows his instructions to rid themselves of carnality with instructions to put on those characteristics found in the person of Christ. The idea is to put off filthy clothes and replace them with clean ones.

Correct Focus (3:1–4)

Paul calls on the Colossians to focus on what is significant. He has laid out the case for Christ, and now he is calling his readers to consider Christ and not the things of the world. He uses two imperatives (“keep seeking” and “set your mind”) to establish the perspective he wants them to maintain. He acknowledges that their glory is to come with Christ, so he should be their focus (3:4).

3:1 Paul brings his more practical instructions to the Colossians by basing his argument on the new life they experience through the work of Christ he has been discussing. In this verse, he uses a conditional “if” clause as a foundational piece to call them to action. Since they have been raised with Christ (2:12), they should be focusing on the things above, for that is where their Savior is. The idea conveyed is a continuous pursuit of eternal elements, as opposed to the earthly ones he will condemn in the next paragraph (3:5–11).

3:2 Paul reiterates his command from 3:1, but with a slight variation. Whereas 3:1 conveyed an idea of pursuit, this verse focuses more on the mind. Involved in this is a continued shifting of thoughts to what is lasting and not on earthly temptations or quick satisfactions. Together with 3:1, this verse is a call for the whole person to be attentive to what truly matters and not to what will pass away with this world.1

1 Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Col 3:1–4). Lexham Press.

1. If ye then be risen with Christ. The apostle in this place evidently founds the argument on what he had said in chap. 2:12; see Notes on that passage. The argument is, that there was such an union between Christ and his people, that in virtue of his death they become dead to sin; that in virtue of his resurrection they rise to spiritual life, and that, therefore, as Christ now lives in heaven, they should live for heaven, and fix their affections there.

Seek those things which are above. That is, seek them as the objects of pursuit and affection; strive to secure them.

Where Christ sitteth on the right hand of God; Notes, Mark 16:19. The argument here is, that since Christ is there, and since he is the object of our supreme attachment, we should fix our affections on heavenly things, and seek to be prepared to dwell with him.

2. Set your affection. Marg., “or mind.” Gr. “think of”—φρονεῖτε. The thoughts should be occupied about the things where Christ now dwells, where our final home is to be, where our great interests are. Since we are raised from the death of sin, and are made to live anew, the great object of our contemplation should be the heavenly world.

Not on things on the earth. Wealth, honour, pleasure. Our affections should not be fixed on houses and lands; on scenes of fashion and gaiety; on low and debasing enjoyments.

3. For ye are dead. Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word dead, see Notes on Rom. 6:2; Eph. 2:1. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connection with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave; Notes, Rom. 6:2.

And your life. There is still life. Though dead to one class of objects, you are alive to others. See the sentiment here expressed, explained at large in the Notes on Gal. 2:20.

Is hid with Christ in God. The language here is taken probably from treasure which is “hid” or concealed in a place of security; and the idea is, that eternal life is an invaluable jewel or treasure, which is laid up with Christ in heaven where God is. There it is safely deposited. It has this security, that it is with the Redeemer, and that he is in the presence of God; and thus nothing can reach it or take it away. It is not left with us, or intrusted to our keeping—for then it might be lost, as we might lose an invaluable jewel; or it might be wrested from us; or we might be defrauded of it; but it is now laid up far out of our sight, and far from the reach of all our enemies, and with one who can “keep that which we have committed to him against that day;” 2 Tim. 1:12. Our eternal life, therefore, is as secure as it could possibly be made. The true condition of the Christian is, that he is “dead” to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of God. From this it follows that he should regard himself as living for heaven.1

1 Barnes, A. (1884–1885). Notes on the New Testament: Ephesians, Philippians & Colossians (R. Frew, Ed.; pp. 275–276). Blackie & Son.

1. If … then—The connection with Col 2:18, 23, is, he had condemned the “fleshly mind” and the “satiating to the full the flesh”; in contrast to this he now says, “If then ye have been once for all raised up (Greek, aorist tense) together with Christ” (namely, at your conversion and baptism, Ro 6:4).

seek those things … above—(Mt 6:33; Php 3:20).

sitteth—rather, as Greek, “Where Christ is, sitting on the right of God” (Eph 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer’s former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1 Co 15:47, 48). We are already seated there in Him as our Head; and hereafter shall be seated by Him, as the Bestower of our bliss. As Elisha (2 Ki 2:2) said to Elijah when about to ascend, “As the Lord liveth … I will not leave thee”; so we must follow the ascended Saviour with the wings of our meditations and the chariots of our affections. We should trample upon and subdue our lusts that our conversation may correspond to our Saviour’s condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Mt 6:21; Jn 12:32) [Pearson]. Of ourselves we can no more ascend than a bar of iron lift itself up’ from the earth. But the love of Christ is a powerful magnet to draw us up (Eph 2:5, 6). The design of the Gospel is not merely to give rules, but mainly to supply motives to holiness.

2. Translate, “Set your mind on the things above, not on the things,” &c. (Col 2:20). Contrast “who mind earthly things” (Php 3:19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse to us if unbelievers.

3. The Greek aorist tense implies, “For ye have died once for all” (Col 2:12; Ro 6:4–7). It is not said, Ye must die practically to the world in order to become dead with Christ; but the latter is assumed as once for all having taken place. in the regeneration; what believers are told is, Develop this spiritual life in practice. “No one longs for eternal, incorruptible, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life” [Augustine].

and your life … hid—(Ps 83:3); like a seed buried in the earth; compare “planted,” Ro 6:5. Compare Mt 13:31, 33, “like … leaven … hid.” As the glory of Christ now is hid from the world, so also the glory of believers’ inner life, proceeding from communion with Him, is still hidden with Christ in God; but (Col 3:4) when Christ, the Source of this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original [Neander]. The Christian’s secret communion with God will now at times make itself seen without his intending it (Mt 5:14, 16); but his full manifestation is at Christ’s manifestation (Mt 13:43; Ro 8:19–23). “It doth not yet appear (Greek, ‘is not yet manifested’) what we shall be” (1 Jn 3:2; 1 Pe 1:7). As yet Christians do not always recognize the “life” of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Ps 51:1–19; Ro 7:1–25).

in God—to whom Christ has ascended. Our “life” is “laid up for” us in God (Col 1:5), and is secured by the decree of Him who is invisible to the world (2 Ti 4:8).1

1 Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 379). Logos Research Systems, Inc.

3:1. Since believers have not only died with Christ but have also been raised with Christ (cf. Rom. 6:8–10; Col. 2:12–13), they should set their hearts on things above. That is, believers’ lives should be dominated by the pattern of heaven, bringing heavenly direction to their earthly duties. “Set” (zēteite) means “to seek or strive for earnestly” (cf. Rev. 9:6; 1 Cor. 7:27). Fixing their attention decisively toward “things above” involves centering their lives on the ascended (Eph. 4:10), glorified (John 17:5; Phil. 2:9) Christ, who is seated at the right hand of God (Ps. 110:1; Luke 22:69; Acts 2:33; 5:31; Rom. 8:34; Eph. 1:20; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Peter 3:22). This is His seat of divine authority because He has defeated the forces of evil and death (Heb. 2:14–15).

3:2. Also Paul wrote, Set your minds on things above, not on earthly things. That is, concentrate your concern on the eternal, not the temporal. “Fix [your] eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Cor. 4:18). The similarity of the two commands in Colossians 3:1–2 reinforces their impact. “Set your hearts on things above” is ta anō zēteite, and “Set your minds on things above” is ta anō phroneite. The first suggests striving; the second suggests concentrating.

Paul was not enjoining an other-world asceticism; he had just condemned that (2:20–23). He was saying that life in this world will be better if it is lived by a power beyond this world, the power of the resurrected, ascended, glorified Christ. The “earthly things” (ta epi tēs gēs, lit., “things upon the earth,” 3:2; the same Gr. words are used in v. 5) to be avoided are moral, not physical (cf. immorality, impurity, lust, etc., in v. 5). Paul was not encouraging a kind of Gnostic disdain for material things. Every physical thing God created, including the body and sex, is good (cf. Gen. 1:27–30; 1 Tim. 4:1–4). However, since having a physical body does give occasion for the works of the (moral) flesh (cf. Rom. 7:4–6), Paul warned against setting one’s affections in this area and perverting God’s purpose for them.

3:3–4. At the moment of his salvation, a Christian died to the evil of the “flesh,” the sin nature (Rom. 6:3–8; Col. 2:11), and his life is now hidden with Christ in God. “Hidden” implies both concealment and safety; both invisibility and security. He is not yet glorified, but he is secure and safe in Christ. In fact, Christ is his very life. Christ said He was going where “the world will not see Me anymore” (John 14:19).

But when He will appear at the Rapture (1 Thes. 4:16–18), believers will appear with Him and will be glorified. As John put it, “We know that when He appears, we shall be like Him, for we shall see Him as He is” (i.e., believers will be glorified as He is glorified; 1 John 3:2; cf. 1 Cor. 13:12; Col. 1:27). So Paul added a new direction to the believers’ focus of attention: they should look upward to Christ’s reign over them in heaven and also forward to His return for them in the clouds.1

1 Geisler, N. L. (1985). Colossians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 679–680). Victor Books.

1–4. Resurrection with Christ and the heavenly life.

Paraphrase] ‘(1) Seeing then that at your conversion you shared not Christ’s death only, but His resurrection, go on to participate in His heavenly life, in that heaven where He is, and where He sits at God’s right hand. (2) Let your whole thought be set on heavenly, not on earthly things. (3) For you died with Christ, and your life in union with Him is a hidden life in God. (4) It is not always to remain hidden, for at Christ’s second coming it will be revealed; for Christ is our very life, so that His manifestation involves ours.’

2. Affection] RV ‘mind.’ 3. For ye are dead] RV ‘Ye died,’ i.e. at conversion.1

1 Dummelow, J. R., ed. (1936). A Commentary on the Holy Bible (p. 984). The Macmillan Company.

3:1 If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. The If of this verse does not express any doubt in the mind of the Apostle Paul. It is what has been called the “If” of argument, and may be translated since: “Since then you were raised together with Christ.…

As mentioned in chapter 2, the believer is seen as having died with Christ, having been buried with Him, and having risen with Him from among the dead. The spiritual meaning of all this is that we have said goodbye to the former way of life, and have entered upon a completely new type of life, that is, the life of the risen Lord Jesus Christ. Because we have been raised with Christ, we should seek those things which are above. We are still on earth, but we should be cultivating heavenly ways.

3:2 The Christian should not be earth-bound in his outlook. He should view things not as they appear to the natural eye but in reference to their importance to God and to eternity. Vincent suggests that “seek” in verse 1 marks the practical striving and that set your mind in verse 2 describes the inward impulse and disposition. The expression set your mind is the same as that in Philippians 3:19: “who set their mind on earthly things.” A. T. Robertson writes: “The baptized life means that the Christian is seeking heaven and is thinking heaven. His feet are upon the earth, but his head is with the stars. He is living like a citizen of heaven here on earth.”17

During World War II, a young Christian enthusiastically reported to a mature servant of Christ, “I understand our bombers were over the enemy’s cities again last night.” To this, the older believer replied, “I did not know that the church of God had bombers.” He obviously was looking at things from the divine standpoint, rather than taking pleasure in the destruction of women and children.

F. B. Hole explains our position clearly:

The counterpart to our identification with Christ in His death is our identification with Him in His resurrection. The effect of the first is to disconnect us from man’s world, man’s religion, man’s wisdom. The effect of the other is to put us into touch with God’s world and with all that is there. The first four verses of chapter 3 unfold the blessedness into which we are introduced.18

3:3 When Paul says that the believer has died, he is referring to position, and not to practice. Because of our identification with Christ in His death, God wants us to consider ourselves as having died with Him. Our own hearts are always ready to dispute this fact, because we feel so very much alive to sin and temptation. But the wonderful thing is that as we by faith reckon ourselves to have died with Christ, it becomes a moral reality in our lives. If we live as those who have died, then our lives will become increasingly conformed to the life of the Lord Jesus Christ. Of course, we will never reach perfection in this life, but it is a process that should be going on in every believer.

Not only have we died, but also our life is hidden with Christ in God. The things that concern and interest the worldly man are found on this planet on which we live. However, the things that are of greatest concern to the believer are all bound up in the Person of the Lord Jesus Christ. His destiny and ours are inseparable. Paul’s thought is that since our life is hidden with Christ in God, we should not be occupying ourselves with the petty things of this world, and especially the religious world about us.

But there is another thought connected with the expression your life is hidden with Christ in God. The world does not see our spiritual life. Men do not understand us. They think it is strange that we do not live like they do. They do not comprehend our thoughts, our motives, or our ways. Just as it is said of the Holy Spirit that the world “neither sees Him, nor knows Him,” so it is with our spiritual life; it is hidden with Christ in God. First John 3:1 tells us: “Therefore the world does not know us, because it did not know Him.” The real separation from the world lies in the fact that the world does not understand, but rather misunderstands the believer.

3:4 To climax his description of the believer’s portion in Christ, the apostle now looks on to Christ’s coming again. When Christ who is our life appears, then you also will appear with Him in glory. At the present time we are raised with Him and enjoying a life that is not seen or understood by men. But the day is coming when the Lord Jesus will return for His saints. Then we will appear with Him in glory. Men will understand us then and realize why we behaved as we did.1

17 17 Robertson, Intellectuals, p. 149.

18 18 F. B. Hole, Paul’s Epistles, Volume Two, p. 105.

1 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; pp. 2007–2008). Thomas Nelson.

3:1 εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος. As 2:20 took up what we might call the “down side” of 2:12 (“you were buried with Christ”), so now Paul and Timothy take up the “up side” of the same verse (“you were raised with him”). The event of death-and-resurrection was two-sided for Christ himself (2:15); a message of the cross without the resurrection would not be gospel, and a call to embrace the implications of the cross without a call also to embrace the implications of the resurrection would be poor teaching. So here: it was not enough to remind the Colossian recipients of the lifestyle and religious praxis that they no longer do or need follow out; that would have been too much like the “Do not”s characteristic of the Colossian Jews’ praxis (2:21). The message of the resurrection has equally positive corollaries for the believer’s daily life, which have to be spelled out to provide a sufficient counterweight to the evident attractiveness of the more traditional Jewish lifestyle: “If, therefore, …” in the sense of “Since it is the case that.…”

As in 2:12, the language is metaphorical and not literal. The resurrection with Christ in a resurrection like Christ’s still lay as much in the future as it had in the earlier treatment in Romans 6 (see on 2:12, and note the prominence of “hope” in 1:5, 23, and 27). The very fact that an exhortation to “seek what is above” was required and needed to be repeated (“set your minds on what is above,” 3:2) is sufficient indication that what was in mind was a change of perspective, not (yet) a (complete) ontological change (see also Lohmeyer 132–33; Gnilka, Kolosserbrief 171–72; and Lincoln, Paradise 122–23, 131–34, against Grässer’s overemphasis on the “already” dimension: baptism understood as ascension to heaven [150–53]). It is the sort of change which follows from complete identification with another person or cause, when the service of that person or cause becomes all-consuming, the basic determiner of all priorities, the bubbling spring of a motivation, resolution, and application which perseveres despite even repeated setbacks. In the ancient world such self-identification would normally be with a patron and his or her cause or with a club or cult. Today we might think of a mother with her handicapped child or an artist with his or her calling. What the Pauline gospel offered and emphasized by means of its passive formulations was the promise that the change was not self-contrived but rather enabled and brought about by divine grace, the same divine grace which had raised Jesus from the dead (cf. again 2:12 with Rom. 8:11).

The key factor in this new perspective is the fact that Christ has been raised and exalted (the two are not distinguished here) to sit on God’s right in heaven. The language is formulaic, clearly echoing Ps. 110:1: “The Lord said to my Lord, ‘Sit on my right’ (Κάθου ἐκ δεξιῶν μου), till I make your enemies a stool for your feet.”5 This was a passage which featured greatly in earliest Christian apologetic, since it provided such a good explanation of what had become of the resurrected Jesus. It is explicitly cited in Mark 12:36 pars.; Acts 2:34–35; and Heb. 1:13 and clearly alluded to elsewhere (Mark 14:62 pars.; Rom. 8:34; 1 Cor. 15:25; Eph. 1:20; Heb. 1:3; 8:1; 10:12–13; 12:2; 1 Pet. 3:22). That makes it the Old Testament text most often alluded to in the New Testament.6

The picture is clear. God sits on a throne in heaven (so explicitly in Heb. 8:1 and 12:2), with the exalted Christ sitting on a throne beside him. The imagery was almost certainly drawn from Dan. 7:9–14: the human-like figure (“one like a son of man”) apparently takes the other throne (7:9—plural “thrones”). This is the implication of Matt. 19:28 and 25:31, the only references to Christ’s throne outside the Christian apocalypse (Rev. 3:21a), both linked to the Son of Man. What made Christ’s throne different from other thrones (Luke 22:30; Rev. 4:4; 11:16; 20:4) is its proximity to God’s throne (hence the confusing picture in Rev. 3:21b; 5:6; 7:17; 22:1, 3).

The exalted Christ sat on God’s immediate right (ἐν δεξιᾷ τοῦ θεοῦ). The image is one of power. The right (hand) of God (ἡ δεξιὰ θεοῦ) was a way of expressing strength, powerful protection, and favor in Hebrew poetry (e.g., Exod. 15:6, 12; Pss. 16:11; 17:7; 20:6; 44:3; 60:5; 73:23; 98:1; 118:15–16), and to sit at the king’s right was a sign of special recognition and authorization (1 Kgs. 2:19; 1 Esdr. 4:29; Sir. 12:12; Mark 10:37). Speculation in some Jewish circles about who should sit on God’s right evoked considerable fear among the early rabbis that the unity of God was being infringed (the “two powers heresy”); and there is a rabbinic tradition of the great rabbi Akiba at that time being rebuked for his suggestion that the second throne in heaven was for the Messiah (Babylonian Talmud Hagigah 14a).7 But there is no indication at this stage that Jews in general perceived the Christian claim regarding Jesus as such a threat, even though Christians were already in effect making the same assumption as Akiba (we could translate “where the Messiah is, seated …”). On the contrary, the problem for Colossian Christian Jews was likely to be the reverse, that the visionary worship envisaged in 2:18 was itself in danger of postulating too many heavenly powers, of whom Jesus was only one. It was the Christian belief that Christ had to be recognized as having distinctive, indeed unique, significance among the powers of heaven which was having to be asserted at this stage and which resulted a generation after the probable date of this letter in Jewish authorities accusing Christians of abandoning the unity of God with their claims regarding Christ (John 5:18; 10:33).

The consequences for the Christian perspective are thus also clear. If Jesus, the Christ, is so highly favored and acknowledged to be God’s “righthand man,” with all the power and authority to effect God’s will and to protect his own which is implicit in that claim, then Christian life should be entirely oriented by reference to this Christ. This is summed up in the exhortation τὰ ἄνω ζητεῖτε, in which τὰ ἄνω (“the things above”) is a shorthand way of referring to heaven (as in John 8:23; in Paul cf. Gal. 4:26 and Phil. 3:14). Ζητεῖτε (present tense) probably has the force not so much of “try to obtain, desire to possess” (BAGD s.v. ζητέω 2a; NEB /REB “aspire to the realm above”) as of “keep looking for” that which is of Christ or from heaven in the situations of daily living (cf. Matt. 6:33; Rom. 2:7; 1 Cor. 10:24; Heb. 11:14; 13:14; NIV ’s “set your hearts on” is not quite right). What is in view is a complete reorientation of existence (Wolter 166). The theological worldview implied is that of 2:17, including some degree of merging of Platonic (but not yet Gnostic) cosmology and Jewish apocalyptic (see above on 2:17, and see Lincoln, Paradise 117–18, 123–24). Such Jewish-Christian adaptation of more widespread Hellenistic cosmologies is already an indicator of how readily a spatial conceptuality (heaven as above) can be translated into a different conceptuality where “higher” retains its positive significance.

3:2 τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. For the sake of emphasis the exhortation is in effect repeated, again in the present tense to denote a sustained effort or perspective (GNB “keep your minds fixed”).8 Φρονέω means not merely to think but to have a settled way of understanding, to hold an opinion, to maintain an attitude (Rom. 8:5; 14:6; 1 Cor. 13:11; 2 Cor. 13:11; Phil. 2:2, 5; 3:19). The fuller phrase τά τινος φρονεῖν is well known in the sense “take someone’s side, espouse someone’s cause” (BAGD s.v. φρονέω 2). This underscores the point, therefore, that what is commended is not an apocalyptic or mystical preoccupation with the furniture of heaven, as 3:1 could be taken to imply (that might have conceded the ground already contested in 2:18 and 23), but a cast of mind, a settled way of looking at things, a sustained devotion to and enactment of a life cause.

The alternatives are posed simply and starkly. There is an orientation and manner of living which is firmly rooted to the ground (cf. Phil. 3:19: οἱ τὰ ἐπίγεια φρονοῦντες), which looks no higher than satisfaction of physical appetites and social manipulation, however much it may be dressed up in fine phrases and high sentiments. This was probably the charge brought against the adherents to the Colossian “philosophy” in 2:23, and it is equally polemical here: their claim to participate in the worship of heaven in fact betrayed a very earthbound perspective, not least in its practical outworkings (2:20–23). The alternative commended is not to abandon a heavenly perspective, but to maintain one which results in a less earthly outcome, to foster and follow a way of living and of practicing religion which always and again takes its starting point from the true reality (Christ, 3:1, 3–4) in heaven (τὰ ἄνω).9 It is the latter alone which the Colossian Christians should cherish and seek to live from. The key, once again then, is recognition of the crucial turn of events and transformation of perception of reality effected by Christ’s death and resurrection; it is this Christ-perspective which should mark out the Colossian Christians’ heavenly spirituality and enable them to see through the alternative spirituality of the Colossian philosophy.

3:3 ἀπεθάνετε γὰρ καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ θεῷ. The importance of gaining firm hold on this new perspective is so important that Paul and Timothy restate the point afresh, summing up once again the twofold consequence of the Colossian believers’ identification with Christ. “You died!” “With Christ” (2:20) is not included here, though clearly implied, in order that the point can be made in all its starkness. Here again there is, of course, no suggestion that a literal death has taken place (other than Christ’s). The aorist is simply a powerful metaphor for the fact that when they believed in Christ in baptism they were putting their previous way of life to death and having it buried out of sight. Consequently, it should no longer be a factor in their new way of life. They have been freed by that one act to live a quite different kind of life, determined not by their old fears and loyalties but by their new and primary loyalty to Christ and by the enabling which comes from on high (1:11, 29). The fact that no irreversible change has taken place (begun but not completed) is sufficiently indicated by the exhortations which immediately follow (3:5). The rhetorical character of the bare aorist formulation here, as also at the beginning of chapters 6, 7, and 8 of Romans, needs to be recognized. Its object is to ensure that the change of perspective marked by conversion-initiation is final and fixed. Nevertheless, throughout this section the balance between past act, ongoing outworking, and future completion is maintained (cf. Lona 179–89; Wedderburn, Baptism 75–76).

The other side of this death (with Christ), already stated in 3:1, is now restated in a variant formulation: “your life has been hidden with Christ in God.” The thought once again is probably apocalyptic in character, as the next verse surely confirms.10 The undisputed Paulines do not use the verb κρύπτω (though they do use the related adjective); but the theme of hiddenness has been a feature earlier in the letter, where the compounds ἀποκρύπτω and ἀπόκρυφος were used (1:26; 2:3). The “hiddenness” in mind here is therefore probably the hiddenness of the divine mystery (1:26) and of “all the treasures of wisdom and knowledge” (2:3; cf. Moule, Colossians and Philemon 112). That is to say, it refers to a hidden reality, what is not perceived by those who have not yet been let into the secret and so is meaningless or folly to them, but the reality that is actually determining the outworkings of history and is the true source of wisdom and knowledge (cf. 1 Cor. 2:6–16). As in both 1:26–27 and 2:2–3, the hidden reality focuses in Christ. It is because the Colossian believers are “with Christ” (see 2:12) that they share in this true reality in its hiddenness; and because Christ is bound up with God (“in God”) they, too, are caught up in the ultimate determiner of all things. The perfect tense as usual indicates a continuing state which is the result of a past action (parallel in effect to the perfects in Rom. 6:5; Gal. 2:19; 6:14). “In God” is an unusual Pauline formulation (only in 1 Thes. 1:1 and 2 Thes. 1:1; cf. Eph. 3:9), but its christological weight is wholly of a piece with the Wisdom christology of the hymn in 1:15–20.

The main thrust, however, is again not toward some visionary or mystical preoccupation with what human eyes may or may not see on a journey to heaven. The concern is wholly practical and everyday-lifeish and focuses on their “life” (cf. Lincoln, Paradise 128; pace Grässer 161–66, who can only see different structures of thought that strain against each other). This, too, is not an invitation to understand “life” in mystical or apocalyptic terms, “whether in the body or out of the body I do not know” (2 Cor. 12:2–3). Rather, the “life” in view is that of Rom. 6:4, 10–11; 14:8; 2 Cor. 4:10–12; 5:15; 13:4; Gal. 2:19–20; and Phil. 1:21. That is to say, it is a life lived from day to day within the world of every day, but lived out of a hidden resource (Rom. 6:4; 2 Cor. 4:10–11; 13:4), a still center with Christ in God (Phil. 1:21), lived for God and his Christ (Rom. 6:10–11; 14:8; 2 Cor. 5:15), a life lived by faith in the Son of God (Gal. 2:19–20). Paul and Timothy were evidently wholly confident that this perspective, this hidden resource, would provide all the wisdom needed to cope with the challenges and problems of daily living.

3:4 ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. The other side of the thought of apocalyptic hiddenness is an apocalyptic unveiling. As also characteristic of Jewish apocalyptic, this unveiling is eschatological; it reveals what will happen at the end of time. In this case the content of the eschatological revelation is given in the well-established Christian tradition of Christ’s parousia (his second coming; e.g., Mark 13:26; Acts 3:19–21; 1 Cor. 15:22; 1 Thes. 4:15–17). Whether the present writers shared this expectation with the same intensity as the earlier Christians is not clear (though see on 1:24 and 3:6); the present formulation could be read either way. That the parousia is mentioned only here in Colossians is also of ambiguous significance, since so many of the items included in the Pauline letters were determined by the circumstances addressed (see also O’Brien, Colossians, Philemon 168–69). The important point, however, is the assurance to the Colossian Christians that if they live out of the perspective and resource just spoken of (3:1–3), they will be vindicated in the parousia. Despite the present hiddenness of their “life,” which might make their attitudes and actions in their present living somewhat bewildering to onlookers, they could nevertheless be confident that Christ, the focus of their life, would demonstrate to all the rightness of the choice they had made in baptism.

Ὁ Χριστός is used five times in these four verses (three in the “with Christ” formulation). Here, the fourth time, a pronoun would have been more natural, so the repeated use of the name is obviously deliberate (Lightfoot 208). We could translate “this Christ,” indicating both the reference to the “Christ” just spoken of and the suggestion that the name retains something of its character as a title.

Paul does not normally use φανερόω in reference to the parousia, but the verb does belong to Christian tradition in this connection (1 Pet. 5:4; 1 John 2:28; 3:2). This probably made it preferable to its near synonym ἀποκαλύπτω (“reveal”), which is the “classic” apocalyptic term and is used of revelation at the end of time by Paul (Rom. 8:18; 1 Cor. 3:13; 2 Thes. 2:3, 6, 8), but not of Christ’s appearing (so only in Luke 17:30). That “hidden” versus “open” (κρυπτός, φανερός) is also the more natural antithesis (Deut. 29:29; Mark 4:22/Luke 8:17; Rom. 2:28–29; 1 Cor. 14:25) confirms that the motivation here is to draw out the contrast between present hiddenness (3:3) and future visibility (cf. P.-G. Müller, EDNT 3.413–14).

The identification (not just association) of Christ with the (real) life of believers (“who is our life”) might seem at first a bold step beyond what has been said. But it is one of Paul’s ways of emphasizing the centrality of Christ for believers, the way everything which gives the Christian meaning and identity focuses on Christ (cf. 1:27; also 1 Cor. 1:30; Eph. 2:14; 1 Tim. 1:1). Here it is simply the obverse of the “with Christ” formulation of 2:12, 20 and 3:1 and confirms that what is in view is an identification between Christ and believers which in practice amounts to the complete submission of the believers’ selves to Christ as their Lord (cf. Aletti, Épître aux Colossiens 221). As in Gal. 2:19–20 and Phil. 1:21, the motif highlights the extent to which such a strong-minded person as Paul saw himself as nothing else but slave and agent of Christ. He could not imagine that it might be otherwise for his converts. Similarly Ignatius (Ephesians 3:2; Magnesians 1:2; Smyrnaeans 4:1). It should be noted that implications of both security and authority are bound up in the thought.

The final clause is a restatement, in terms appropriate to the flow of thought, of the Christian expectation that the climax and completion of the process of salvation would be its extension to the whole person, body included (Rom. 8:11, 23), and that the template of the resurrection body was already given in the resurrection of Christ (1 Cor. 15:45–49; Phil. 3:21). The formulation is not quite like anything else in the New Testament (the closest parallels are 1 Thes. 4:17 and 1 John 3:2), but that simply indicates that the conceptual portrayal of the end of time had not become fixed and allowed a variety of metaphors, which, like Paul’s metaphors of salvation, overlapped and were not mutually consistent in all respects. The underlying motif, however, is the thought of restoration of the divine image, as intended in the initial creation of humanity, and of the risen Christ as the “firstborn” who gives the family image to the rest of the new humanity (see on 1:18 and 3:10).

Here, then, we can speak of Adam christology. It is implicit in the echo of Ps. 110:1 (3:1), which elsewhere in the New Testament is merged with Ps. 8:6 to give the picture of the exalted Christ as the one who fulfills the original intention in the creation of Adam (particularly 1 Cor. 15:25–27; Eph. 1:20–22; Heb. 1:13–2:8). And it is certainly present in the thought that this becoming like Christ involves a transformation into the heavenly glory (Rom. 5:2; 8:18, 21; 9:23; 1 Cor. 2:7; 1 Thes. 2:12; cf. Mark 12:25; 1 Pet. 5:1, 4), since the glory in view is both the glory Adam lost (Rom. 3:23) and the glory which is now Christ’s (Rom. 8:17, 29–30; 2 Cor. 3:18; Phil. 3:21; 2 Thes. 2:14; Heb. 2:10; see also on 1:11 and 27). The scope of this Adam christology is neatly spanned by the three “with Christ” formulations of 3:1–4, covering as they do the three tenses of salvation: “raised with Christ” (past), “hidden with Christ” (present), “revealed with Christ” (future). This is the confidence which the Colossian believers can cherish despite the “hiddenness” of their present lives: that the work of glorification already begun in them has already been completed in Christ as a guarantee of its completion also in them.1

5 5 The lack of other specific allusions to particular Old Testament passages in Colossians is striking and as puzzling as the equal lack of clear references to the Spirit (apart from 1:8).

6 6 The main specialist studies of Ps. 110:1 are still D. M. Hay, Glory at the Right Hand: Psalm 110 in Early Christianity (SBLMS 18; Nashville: Abingdon, 1973); W. R. G. Loader, “Christ at the Right Hand—Ps. 110:1 in the New Testament,” NTS 24 (1977) 199–217; M. Gourges, À la droite de Dieu (Paris: Gabalda, 1978); Juel ch. 6.

7 7 See A. F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (Leiden: Brill, 1977), particularly ch. 2.

BAGD BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, ed. W. F. Arndt, F. W. Gingrich, and F. W. Danker (Chicago: University of Chicago, 1979)

NEB NEB New English Bible

REB REB Revised English Bible

NIV NIV New International Bible

GNB GNB Good News Bible

8 8 NEB’s “let your thoughts dwell” and JB/NJB’s “let your thoughts be” are not strong enough.

BAGD BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, ed. W. F. Arndt, F. W. Gingrich, and F. W. Danker (Chicago: University of Chicago, 1979)

9 9 Levison 99–100 sees τὰ ἄνω as an allusion to paradise and the angelic host; but that would give too much ground to the practitioners of “angel worship” (2:18, 23) and ignores the obvious emphasis on Christ as the focus of τὰ ἄνω (3:1, 3–4). Nor is there any clear warning against spiritual elitism as such (pace Levison 102); unlike Romans and 1 John 2:19–20, there is no emphasis on “all who” or “you all.”

10 10 Zeilinger, Erstgeboren 94–115; Gnilka, Kolosserbrief 174–75; Lincoln, Paradise 129; Wedderburn, Theology 52–53; Levison; Wolter 168–69. The category of “mysticism,” as invoked by Dibelius, Kolosser, Epheser, Philemon 40, is likely to be more misleading here (see p. 202 above).

EDNT EDNT Exegetical Dictionary of the New Testament, ed. H. Balz and G. Schneider (3 vols.; Grand Rapids: Eerdmans, 1990–93)

1 Dunn, J. D. G. (1996). The Epistles to the Colossians and to Philemon: a commentary on the Greek text (pp. 202–209). William B. Eerdmans Publishing; Paternoster Press.

i. Live in Christ, the risen Lord (3:1–4)

1–2. Paul has just drawn out the implications of dying with Christ (2:20–23); the Colossians have left behind the old age. Now he draws out the implications of having also risen with Christ. They have entered the new age, and, belonging there by right, do not have to struggle to attain the status of membership in God’s people: they already have it. They must now simply allow its life to be worked out in them: Since, then, you have been raised with Christ, set your hearts on (literally, simply ‘seek’52 ) things above … Set your minds on things above, not on earthly things.

The three focal points of this appeal are (a) the fact that Christ’s people are already risen with him; (b) the appeal to an activity of the mind and will; (c) the object of that activity. The first point is to be amplified in verses 3 and 4, and we shall consider it presently. The second point makes a (no doubt deliberate) contrast with the spurious methods of holiness attacked in 2:8–23. Submission to the ‘powers’ and their outward regulations is essentially dehumanizing; mind and heart need not be in gear with what the body is required to do. God’s purpose in Christ, as we saw in chapter 1, is to produce truly human beings, who find in the service of God a new integration of thought and action. The primacy, in Christian behaviour, of the attitude of the mind is of course no excuse for barren intellectualism; many Christians, however, make that danger an excuse for not giving the mind the place God intended it to have. Someone who truly understands who he or she is in Christ is further along the road to genuine holiness than someone who, in confusion, anxiously imagines that the new life is the result, rather than the starting-point, of the daily battle with temptation. We may compare 1:9–11, on which see the commentary.

The third point, the object of the ‘seeking’, the place where thoughts are to rest, is ‘the things that are above’, contrasted in verse 2 with ‘the things that are on the earth’. Here again there is an implicit contrast with the religion of 2:16–23. But what are these ‘heavenly things’? They are well set out in Philippians 4:8, and also in 3:12ff. of our present letter: the qualities of self-giving love are the chief characteristics of the life of heaven, because heaven is where Christ is, seated at the right hand of God (niv is certainly wrong to omit the comma and so to make ‘is seated’ into a single expression). This phrase, particularly in its allusion to Psalm 110, focuses attention on the sovereign rule which Christ now exercises. The command to aspire to the things of heaven is a command to meditate and dwell upon Christ’s sort of life, and on the fact that he is now enthroned as the Lord of the world. The Bible does not say very much about heaven. But its central feature is clear: it is the place where the crucified Christ already reigns, where his people already have full rights of citizenship (Phil. 3:19ff.). To concentrate the mind on the character of Jesus Christ, on that unique blend of love and strength revealed in the Gospels, is to begin on earth to reflect the very life of heaven.

3–4. The commands to set mind and heart on ‘the things above’ are more powerfully reinforced in the next two verses. For you died (as in 2:11–12, 20), and your life is now hidden with Christ in God. This statement leaves several questions unanswered, so Paul continues: When Christ, who is your53 life, appears, then you also will appear with him in glory. Here we have a full, if brief, description of the Christian’s true status. With Christ, he has died, he is risen, and he will appear in glory. There is a perfect balance here between the ‘already’ and the ‘not yet’ that are so characteristic of Paul’s teaching on the Christian life.54 The new age has dawned, and Christians already belong to it. The old age, however, is not yet wound up, and until they die (or until the Lord ‘appears’ again in his second coming) their new life will be a secret truth, ‘hidden’ from view (from others, much of the time: often enough, from themselves too).

The life of Christians thus becomes part of the ‘mystery’, the secret plan of God, to be revealed to the world at the end of time: that life is not just ‘hidden with Christ in God’ (v. 3), it actually is Christ himself (v. 4), their hope of glory (1:27). As in Romans 8:18ff., or 1 John 3:1ff., the Christian hopes not merely for the coming of the Lord, but for the full revelation of what he or she already is. Then will it be seen with what faithful diligence and perseverance many outwardly ‘unsuccessful’ and forgotten Christian workers have served their Lord. Paul, the prisoner, an eccentric Jew to the Romans and a worse-than-Gentile traitor to the Jews, will be seen as Paul the apostle, the servant of the King. The Colossians, insignificant ex-pagans from a third-rate country town, will be seen in a glory which, if it were now to appear, one might be tempted to worship. This is how they are to regard their life, and on this foundation they are to build genuine holiness and Christian maturity.1

52 52 As in, e.g., the instructive parallel Mt. 6:33.

niv niv The Holy Bible: New International Version: Old Testament, 1978; New Testament, 21978.

53 53 Many mss read ‘our’ (so rsv, neb). This might be preferred on the grounds that a scribe would be more likely to change it to ‘your’ to fit in with ‘you’ in the next part of the verse. But ‘your’ here is well supported by a wide range of mss, and might have been altered to ‘our’ to avoid seeming to have Paul saying that Christ was their life, but by implication not his as well.

54 54 For a good critique of those who have found here an un-Pauline emphasis on the ‘already’, see Lincoln, Paradise (above, p. 113, n. 18), pp. 122–134.

1 Wright, N. T. (1986). Colossians and Philemon: an introduction and commentary (Vol. 12, pp. 135–137). InterVarsity Press.

Believers are called to a life focused on the things above (3:1–4)

The Resurrection Life (3:1–2)

On the basis (“therefore”) of all that Paul has stated in the first two chapters about the supremacy of Christ and salvation in him alone, he turns to the Christian life and personal priorities. In Colossians 2:12 he spoke of the believer’s twofold union with Christ; the Christian is “buried with him” and then “raised with him” to newness of life. Now Paul explores the implications. The negative side was addressed in verses 16–23: Do not let the fleshly religion of the false teachers cause you to drift away from Christ. Now he develops the positive side: Pursue the heavenly realities in Christ.

The basis of all of this is the resurrection life, beginning with an “if” clause that assumes the reality: “since (ei, ‘if’) you have been raised with Christ.” The people of God await the future physical resurrection at Christ’s second coming (1 Thess 4:13–18), but there is first, at conversion, a spiritual resurrection in Christ that God performs (the Greek verb translated “have been raised” is a divine passive, meaning “God raised you”). So believers are part of a new creation, a new life that begins with the new birth (1 Pet 1:3–4).

The command that follows is the key to this paragraph, and clearly the two imperatives of 3:1b, 2 constitute a single command: “Set your hearts/minds on things above.” If you have indeed been raised, Paul reasons, you cannot live for this world, because it is no longer your home; you have moved to a new address, and your sights have been raised. “Set your hearts” translates the Greek verb zēteite (literally, “keep seeking”), referring to motivations and priorities. We have established what is of true importance in our lives, and we will continually (present tense) “seek” these new realities rather than what used to command our attention. There is a new set of directions, and we obey a new set of paradigms.

Now that we are raised with Christ, our lives are to be dominated by “the things above,” referring to our new home in heaven. Paul uses this language only here, but it is closely connected to “the Jerusalem that is above” in Galatians 4:26 and “the heavenward call” of Philippians 3:14. As Paul made clear in Colossians 2:20, we are now citizens of heaven and foreigners in this world. He expresses it well in Ephesians 1:3, 20; 3:10; 6:12, when he refers to “the heavenly realm” (literally, “heavenlies”)—a part of God’s final kingdom where we are already seated with Christ (Eph 2:6–7). Note the logic behind this point: We are not simply awaiting Christ’s return, when we will receive our inheritance and enter our heavenly home. We already have entered heaven spiritually and are already a part of that new reality. Our physical environment is still earthly, but our hearts and minds are focused “above,” giving us an entirely new set of priorities. There is both a spatial (above/below) and a temporal (now/not yet) distinction, for ours is a higher and greater calling. The false teachers centered on visions (2:18), believing that they provided transport to the heavenly realm. Paul is showing the error of such merely human techniques for gaining access to heaven—which is real, not something we need to “see” in a vision. The believer already dwells there.

Paul makes two points about this—Christ is there in the place “above,” and he is “seated at the right hand of God.” The basis of this new spatial reality is simple: This is “where Christ is.” This new realm is not just a theological concept, an ephemeral, “somewhere out there” place that touches our lives only peripherally. It is a concrete reality, for Christ is there, and it is as real as he is. This is why we will orient ourselves to the heavenly realm: Our Lord is there. We already dwell there—but not alone, for we have joined him and are seated with God. In the light of this realization, why would we ever want to focus only (or mainly) on our earthly existence?

“Seated at the right hand” stems from Psalm 110:1, by far the most quoted Old Testament passage in the New Testament (more than thirty citations) because it is the Old Testament basis for the exaltation of Christ at his resurrection (e.g., Mark 12:36; Acts 2:34–35; Rom 8:34; Eph 1:20; Heb 1:3; 8:1; 1 Pet 3:22). David’s coronation psalm was often understood messianically in Judaism: “The Lord says to my lord, ‘Sit at my right hand until I make your enemies a footstool for your feet.’ ” This was fulfilled in Jesus’ resurrection, ascension, and exaltation, and Paul uses this image to stress Jesus’ authority, power, and glory. The “place above” is the location of God’s throne, and Christ is seated there—so it must also be the center of our lives and the core of our personal aims and ambitions.

In Colossians 3:2 Paul moves from motivation to thought and will, challenging us to “think” or “set our minds on” the new heavenly realities. This includes our mindset and thought life but goes beyond them to the motivations that shape the way we live. We will determine to emulate the mind of Christ and let it guide our thoughts and their resultant actions (Rom 15:5; Phil 2:5; 1 Pet 4:1)—a transformation the Spirit will accomplish within us when we allow him to “renew our minds” (Rom 12:2) and fill us with heavenly priorities instead of mundane earthly pursuits.

Paul highlights this dichotomy by a clarifying repetition: “things above, not on earthly things.” Certainly Paul is not establishing two absolutely contrasting spheres between which we must choose. We must live in both at the same time. But there is conflict between these two realms, and we must choose to make the heavenly dominant over the earthly. This is quite similar to the flesh/Spirit dualism of Romans 8. Our minds are to be filled with the Spirit-sent things of God (Eph 5:18), thereby defeating the sinful tendencies of the flesh and the world. In this Paul further corrects the heretics, who claimed to lift their adherents to the heavenly realms but in reality had developed a fleshly set of rituals that did no more than deny the body. Moreover, they were trying to minimize their bodily existence. In contrast, Paul states that by filling our minds and senses with Christ we allow him to raise our bodies higher.

The New Life as Hidden with Christ in God (3:3)

Paul began this section with our being raised with Christ; now he returns (2:12, 20) to our death with Christ. How can any true believer center on the things of earth after we have “died” to them? We no longer belong to the earthly things, for we are “with Christ,” meaning that we belong to him and have been freed from the things of this world, including the demonic powers (1:16; 2:8, 15, 20). Death in Christ is not an end but a beginning, not a loss but a gain—an empowerment to begin truly to live, for we have been liberated from enslavement to sin and to the things of this world. Death with Christ means power and freedom. Note that Paul has framed this section by reversing the imagery of our participation in the death (3:3) and resurrection (v. 1) of Christ. There can be no greater reality than the new life this has produced.

In the second half of verse 3 Paul further explores this new life. His metaphor provides an interesting extension of the main point of the section, as the imagery moves from death with Christ (2:20), to burial with him (v. 12) and then to the idea of hiddenness, signifying separation and protection from danger (valuables “hidden” from thieves). Often in Scripture we encounter the assurance of being hidden and kept safe in God (e.g., Ps 27:5–6; Isa 49:2). The perfect tense “hidden” stresses the ongoing state of affairs that results from our union with Christ in his death.

There is also an apocalyptic motif in this idea. As the “mystery” of God in Christ has been “hidden” and is now revealed (1:26), so the mystery of the glory of the saints is now hidden but is soon to be revealed (see 3:4). Both nuances—our safety and our hidden glory—are true entirely and only “with Christ in God.” The Triune Godhead is presently at work keeping us safe and secure, and our union is with God as well as with Christ. Christ’s treasures are hidden in us, and we are “kept by the power of God” (1 Pet 1:5) in the midst of the ever-present dangers in this world.

Our future life in glory (3:4)

Verse 3 dealt with our present security as being “hidden” in Christ, with our glory yet to be revealed; verse 4 addresses the final revelation of that glory. As with every aspect of our salvation, this is entirely caught up with the assurance that Christ will be revealed (niv : “appears”). This is the perfect verb, for the meaning of “apocalyptic” is the revelation of hidden mysteries (see my comments on 1:26). The motif found in 3:3–4 could be said to sum up one of the critical points of the book of Revelation, which traces how God at the end of this world will “reveal” the true glory of his Son as he returns—at the same time revealing the glory of the saints, who will triumph and be vindicated with him. In the words of 1 Peter 1:5, we are kept by the power of God “for a salvation ready to be revealed in the last time” (esv). This is our future hope—as Paul expresses in Colossians 1:5, a “hope stored up for you in heaven.” The protection of the believer is future-oriented; the goal is not just our present safety but even more our eternity with Christ after his return.

Note that Jesus does not merely give us life; he “is our life.” Life is defined by and identified with him. As he states so clearly in John 14:6, “I am the way, the truth, and the life.” Apart from Christ there is no life, merely existence. He alone gives life meaning and substance, not only via his work on the cross but also based on his identity as the “one and only God” (John 1:14, 18; 3:16, 18). This reality gives new depth to the “in Christ” motif, in that our union with Christ defines life itself. We can do no less than join our hearts and voices with Paul and affirm, “For to me to live is Christ” (Phil 1:21).

Christ’s “revelation” is our own: “Then you also will be revealed (niv : ‘appear’) with him in glory.” Our present “hiddenness” has a termination point; we are meant for greater things that—due to the sinful world we inhabit and that we have fashioned—cannot be made known until the appointed time. Once again, this is possible due entirely to the reality that we experience it “with him.” “Glory” is the term for the majesty and splendor of God throughout the Old Testament (e.g., the Shekinah glory), and here it becomes a virtual code word for the future heavenly reality the saints will enjoy. John says it well: “We know that when Christ appears (Greek: ‘is revealed’), we shall be like him, for we shall see him as he is” (1 John 3:2). We will share the ultimate “glory” of Christ, both in terms of eternal life and of our resurrection body, as he “will transform our lowly bodies so that they will be like his glorious body” (Phil 3:20). As Revelation 22:5 affirms, the saints “will reign forever and ever.”1

niv niv New International Version

1 Osborne, G. R. (2016). Colossians & Philemon: Verse by Verse (pp. 90–95). Lexham Press.

3:1 set your sights on. Traditionally the underlying Greek (zēteite [TG 2212, ZG 2426]) is translated as “seek,” a term that can mean “try to obtain,” not in the sense of getting into heaven, but in the sense of trying to obtain the heavenly in this world, i.e., “keep looking for” (Dunn 1996:205). See Matt 6:33: “Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need,” or more traditionally put, “Strive first for the Kingdom of God and his righteousness, and all these things will be given to you as well” (NRSV ).

3:2 Think about. This phrase can mean “hold an opinion,” but also “set one’s mind on, be intent on” or “have thoughts or an attitude, be minded” (BDAG 1065–1066). The point Paul was making is that one’s attitudes are to be determined by the realities above rather than the realities on this earth because one’s thoughts are focused on those realities. Jesus had previously pointed out that it was difficult to do this if one’s treasure was on earth rather than in heaven (Matt 6:19–21). Mark 8:33b indicates that Peter’s failure was a failure to take on this heavenly point of view.

Commentary

Having concluded his discussion of the negative forms of spirituality that tempted the Colossians, Paul moved on to a presentation of what true spirituality looks like. The starting point of Christian spirituality is the realization that Christ’s resurrection resulted in his exaltation to sit on a throne at God’s right hand (3:1). This insight led Christians to quote Psalm 110:1 so often (“The Lord said to my Lord, ‘Sit in the place of honor at my right hand until I humble your enemies, making them a footstool under your feet.’ ”). The ultimate origin of this insight, however, was not in the Old Testament itself but in the teaching of Jesus (e.g., Matt 19:28; 25:31) and in Jesus’ use of Daniel 7:9–14: “I watched as thrones were put in place and the Ancient One sat down to judge.… As my vision continued that night, I saw someone like a son of man coming with the clouds of heaven. He approached the Ancient One and was led into his presence. He was given authority, honor, and sovereignty over all the nations of the world, so that people of every race and nation and language would obey him. His rule is eternal—it will never end. His kingdom will never be destroyed.” This is the point that Paul had been making repeatedly in this letter: Not only does Christ rule due to his creation of the world, but he also rules due to his renewal of the creation. There is no other power or authority (other than the Father) higher than Jesus.

The next step in Christian spirituality is the realization that the Christian has been raised with Christ (3:3–4). Identification with Christ means that one is dead to the world, to its principalities and powers, and to the various rules of piety, since they are all rooted in this age. But identification with Christ means that one is also resurrected with Christ—that is, one is identified with the only life that Christ has, which is his resurrected life (so 2:12). As in the Pauline parallel statement in Rom 6:4–6, this death and resurrection does not mean that the one committed to follow Christ is therefore no longer living in this world. First, there is still a significant need for instruction on how to live in this world. The “not yet” of this life will be taken up in 3:5. Second, the ruling Christ has not yet been revealed openly. That is, he already reigns, but his reign is hidden from the majority of the people on earth. (Here Paul parallels the thought of 1 Pet 1.) Thus, the Parousia of Christ (in this metaphor) is not that he will return or that he will begin to rule so much as that his present rule will become evident to the whole world. This model is eschatological and apocalyptic, rather than mystical. The point is that Christians already find their life in Christ (“your real life is hidden with Christ in God”—3:3) in that he is their hope of resurrection, he is the guide of their lives, he is the one with whom they identify, and he is the ruler to whom they submit. But it is a life hidden with Christ in God in that Christ is visibly hidden from them, and those not committed to Christ cannot understand this total identification with an unseen reality (3:2). Yet this also gives a sense of safety, for what is hidden with God cannot be attacked or destroyed by this age in the way their unhidden bodies can. The implication of their life being hidden with Christ is that they will also share that future “revelation”—that is, they will share the “glory” of Christ when his rule is revealed: “When Christ, who is your life, is revealed to the whole world, you will share in all his glory” (3:4). No matter what those around them think, these believers have a future that is as great and as sure as Christ’s.

All these realizations have a significant implication, which is that one should take on the mindset of heaven, not the mindset of earth (3:2). It is not that Christians should spend their time thinking about heaven and forget about the various issues of life on earth, but, with their consciousness full of the reign of Christ, they look for how that reign is to be experienced now and view the things of earth with the values of heaven. This is what Jesus invited people to do in the Sermon on the Mount: If the Beatitudes are true and believers are already blessed, then they live this out in terms of a lifestyle modeled after the rest of the Sermon. This is a paradigm shift based on an apocalyptic perspective. Christians have a new set of values because they know that Christ reigns. This brings into sharp focus the tragedy of the statistical lack of difference in values or lifestyle between those who claim to be Christian and those who do not (Barna Group 2004a, 2004b; see further Barna 1990). To really commit oneself to following Christ is to take on a whole new perspective, one determined by the present reign of Christ and its future unveiling.1

1 Hoehner, H. W., Comfort, P. W., & Davids, P. H. (2008). Cornerstone biblical commentary: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon. (Vol. 16, pp. 283–284). Tyndale House Publishers.

Lexicons

12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 1

1 The Holy Bible: King James Version. (electronic ed. of the 1769 edition of the 1611 Authorized Version., Col 2:12). (1995). Logos Research Systems, Inc.

12 For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead. 1

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Col 2:12). Tyndale House Publishers.

1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.1

1 The Holy Bible: King James Version. (electronic ed. of the 1769 edition of the 1611 Authorized Version., Ps 110:1). (1995). Logos Research Systems, Inc.

1 The Lord said to my Lord,*

“Sit in the place of honor at my right hand

until I humble your enemies,

making them a footstool under your feet.” 1

* * 110:1 Or my lord.

1 Tyndale House Publishers. (2015). Holy Bible: New Living Translation (Ps 110:1). Tyndale House Publishers.

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