Based on their participation in the death and resurrection of Christ, believers partake of a new life. Here there is security, freedom of fear, and power for dealing with the influences of hostile powers.
Set your hearts on things above (3:1). The language and thought here are reminiscent of Jesus’ exhortation to “seek first his kingdom” (Matt. 6:33). When Paul speaks of the “above,” he is not so much thinking literally as spiritually. He has in mind all that characterizes “the age to come,” life in the new covenant, and citizenship in heaven (see Phil. 3:20).
The right hand of God (3:2). There is an echo here of the language of Psalm 110:1: “The LORD says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.’” This passage was understood by Paul and the early Christians to be a messianic promise that God’s Anointed One would be exalted to a position of prominence and authority after he defeated his enemies. Paul calls on Christians to meditate on the fact that they live in a vital connection to a sovereign Lord who has defeated his supernatural enemies—the same enemies they now face—and now sits enthroned in a position of preeminent authority.
Your life is now hidden with Christ in God (3:3). Paul stresses that the position of believers in Christ is a place of security. He employs the language of Isaiah and the Psalms to express the security of God’s people as they trust in him when they face their enemies. In Psalm 27:5–6, the psalmist says, “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his tabernacle and set me high upon a rock.” Isaiah 49:2 says, “In the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver” (see also Ps. 31:19–20).
Put to death, therefore, whatever belongs to your earthly nature (3:5). Using common physiological terminology, Paul creates a metaphor to describe the process of developing moral purity. Every believer needs to kill off the body parts that lead to sin. The language is reminiscent of Jesus’ own teaching when he said, “If your right eye causes you to sin, gouge it out and throw it away” (Matt. 5:29).
Sexual immorality (3:5). Lists of vices were common in the moral exhortation of ancient writers, especially among the Stoics. Paul lists five items for the Colossians to work on, all of which have to do with sexual purity. This is not surprising given the sexual promiscuity of the time. Porneia is a broad term referring to every kind of sexual encounter outside of the bond of marriage.
Greed, which is idolatry (3:5). Greed applies to sex because it involves an insatiable appetite. Paul may not be limiting this word strictly to matters of sexuality here. In a cultural context rampant with idolatry, it is somewhat surprising to find Paul referring to greed as idolatry. In Paul’s mind, however, anything (including unbridled sexual pleasures) that usurps the proper place of God in one’s devotion is idolatry (see comments on Eph. 5:5).
The wrath of God is coming (3:6). Everyone will be called to accountability in the future about their misappropriation of God’s gift of sexuality, as well as every other form of idolatry. This period of God’s judgment is customarily called “the day of the LORD” in the Old Testament prophets. The prophet Zephaniah warns, “The great day of the LORD is near. . . . That day will be a day of wrath, a day of distress” (Zeph. 1:14–15; see also 1 Thess. 5:1–3).
Anger (3:8). Paul now addresses another group of five vices that focus on the nature of personal interaction among fellow believers. “Anger, rage, malice, slander, and filthy language” are destructive to the unity that should characterize the church and inconsistent with the kind of love that Christ models.
Since you have taken off your old self . . . and put on the new (3:9–10). The image of taking off and putting on clothing was widespread in the ancient world. The Old Testament speaks frequently of being clothed with strength, righteousness, and salvation, but there is never any mention of the removal of a sinful and corrupt nature.39 Paul now gives the Colossians a better understanding of how a virtuous life is possible by speaking of conversion as a decisive supernatural event that reaches to the core of one’s being.
The “old self” (one’s identity in solidarity with the sin of Adam) has been removed and a “new self” (one’s identity in union with Christ) has replaced it. This change of identity serves as the basis of dealing with vice and appropriating virtue. There is thus also a sense in which believers now need to actualize what has already taken place spiritually—they need to take off the old self and put on the new self (see also comments on Eph. 4:22–24).
Barbarian (3:11). Among the Greeks and Romans, “barbarians” were people who lacked the civility of Greek or Roman culture. A barbarian could be any foreigner who spoke a language other than Greek or Latin and was different in appearance, manners, and behavior.40
Scythian (3:11). Historically, the Scythians were northern people located along the northern coast of the Black Sea in the area of what is today southern Ukraine. To the Greeks, the Scythians were a violent, uneducated, and uncivilized people. Josephus reflects a common view of the Scythians when he says, “Now, as to the Scythians, they take a pleasure in killing men, and differ little from brute beasts.”41 For those who have been incorporated into the body of Christ, there is no longer a distinction between people based on ethnicity, culture, gender, or social status.
Paul calls on the Colossian believers to cultivate a variety of Christian virtues that are essential for life in their new community. He carefully weaves into his admonitions the reasons why they are now able to change their attitudes, lifestyle, and behavior. Not only have they participated in Christ’s death and resurrection and received a new self, but they are also chosen by God and have received purity, love, forgiveness, peace, and the word of Christ.
Bear with each other (3:13). This needs to be tempered by what Paul has said in Colossians 2. The false teaching should not be patiently endured. Yet if the leaders of the faction turn away from their teaching in accordance with Paul’s instructions, the Colossians should be quick to forgive and embrace them in love.
Let the peace of Christ rule in your hearts (3:15). “Rule” does not capture the full significance of the word brabeuō (see comments on 2:18). This is a metaphor that comes from the context of athletic games where an official would serve as an umpire in judging a conflict. The Colossians are not only living in fear of the realm of the demonic, but they are now in turmoil because of the teaching of “the philosophy,” not to mention all of the other concerns of day-to-day life. These internal fears and storms should be adjudicated by the wonderful gift of peace from the Messiah (see also John 14:27; Phil. 4:6).
The word of Christ (3:16). At this early time, it is doubtful that the Colossians possess any of the four Gospels, yet they have plenty of teaching about Jesus. They have received this from the oral tradition stemming from Palestine that was passed on to them from Paul via Epaphras. As we have already mentioned, part of this may have been hymns that were rich in teaching about Jesus (as 1:15–20 may have been). Paul here encourages them to continue meditating on the teaching about Christ, especially as it is imparted to them in their hymns of praise to Christ.
Psalms, hymns and spiritual songs (3:16). This expression describes the full range of forms in use in the Colossian church. It is possible that “psalms” represents more of a Jewish style and “hymns” a Greek form. Both terms, however, are used in the book of Psalms. The word “spiritual” goes with all three and characterizes the work of the Holy Spirit in moving Christians to write lyrics and songs in praise of Jesus in the early church (see comments on Eph. 5:19).