The Ethical Dimensions of the Christian Life
Chapter three begins what normally is called the “ethical section” of the epistle. This follows a general trend in Paul’s epistles in which he first deals with the theological issues and then builds his ethics upon that foundation (cf. Rom. 12:1ff.; Gal. 5:1ff.; Eph. 4:1ff.; Phil. 4:1ff.).
It is quite common to discuss this characteristic as the indicative and the imperative of Paul’s theology. Basically, it is the “you are” and the “you ought” of the Christian life. In some ways this concept comes across as a paradox in Paul’s thought. On the one hand, he can say that, by virtue of his or her position in Christ, the believer is “dead to sin,” “light in the Lord,” “a new creature,” and so forth. But then on the other hand, Paul says, “Now become what you are,” that is, live as if you were dead to sin, light in the Lord, new creatures.
This tension between the indicative and the imperative, of belonging spiritually to the age to come but living temporally in this present age, is a striking feature of Paul’s theology (cf. Rom. 6:1–4, 11, 12, 13; 8:9–17; 13:14; 1 Cor. 6:8–11, 19, 20; 2 Cor. 5:17–21; Gal. 5:24, 25; Eph. 4:1–6; 4:22–5:20; Col. 1:9–15; 3:1–4). This third chapter of Colossians illustrates this principle by stating that the believers “have been raised with Christ” but then are summoned to set their hearts “on things above” (3:1); they have died with Christ (2:20; 3:3) but are subsequently told to “put to death” certain vices (3:5). The language of “putting off” (3:9; cf. Eph. 4:22) and “putting on” (3:10; Eph. 4:24) carries a similar message.
This relationship between theology and ethics, or the indicative and the imperative, often is developed around the sacrament of baptism (cf. disc. on 2:11–15). This truth becomes obvious when one considers the consequences of dying and rising with Christ. Since baptism is the founding of a new existence, the Christian life must manifest that change by a corresponding ethical life. The true meaning of baptism, in other words, needs to be lived out in the life of each believer.
This close relationship between baptism and ethics accounts for the numerous associations of the ethical exhortations in Colossians and Ephesians with the baptismal event. It also is quite natural to find baptismal and ethical language in close proximity, because baptism was the occasion for ethical instruction.
The preceding discussion provides a context for understanding 3:1ff., because Paul uses the baptismal event as a means of developing an ethical pattern for his readers. From his previous discussion (2:11–15), they would know that he had baptism in mind when he says “you died” (2:20; 3:3) and “you have been raised with Christ” (2:12; 3:1).
Paul discusses the believer’s ethical life in a series of relationships that include Christ (3:1–8); the local church (3:9–17); the family (3:18–21); one’s vocation (3:22–4:1); and society in general (4:2–6). Although these sections contain no specific references to the false teaching in the community, there can be no doubt that an understanding of and obedience to these ethical admonitions will fortify the congregation against the false teachings they have heard and assist them to fulfill their mission before God.
Additional Notes
For a helpful discussion of this concept, see W. D. Dennison, “Indicative and Imperative: The Basic Structure of Pauline Ethics,” CTJ 14 (1979), pp. 55–78.
Although general divisions between the theological and the practical nature of the epistles may be helpful, they are somewhat superficial, because Paul frequently combines theological and ethical truths throughout his epistles. V. P. Furnish, for example, has shown that the ethical instruction in Paul’s letters is not restricted to the closing sections (Theology and Ethics in Paul [Nashville: Abingdon, 1968]).
The Heavenly Life
3:1 As with a number of other “ethical” sections (cf. 3:5; Rom. 12:1; Eph 4:1), Paul begins with the word “therefore” (oun). The NIV since, then, has the similar effect of tying Paul’s ethical instruction and theological thought together. These believers have been raised with Christ. On the basis of that fact they are to set their hearts on the things above. The verb set is a strong imperative and is a good translation of zēteō, which means to seek, examine, or search something out with the desire to possess. Those things above, both here and in 3:2, are not identified. They may be the virtues of the Christian life that Paul commends in 3:12–16 in contrast to the “earthly” things mentioned in 2:20–23 and 3:5–9 (cf. Phil. 3:19).
Above (i.e., heaven, cf. GNB), where Christ is seated at the right hand, should not be understood as some geographic place in the cosmos. The language here, as elsewhere (Matt. 6:20; Eph. 1:3; 2:6; 3:10), is figurative rather than literal; it designates a quality of existence, not a place of being. By above, Paul means that unseen realm of spiritual reality, the eternal world in contrast to a world that is earthly and transitory.
Through baptism into Christ, the believer participates in that spiritual and eternal realm in which Christ has been exalted and enthroned (Eph. 1:20; Phil. 2:9–11). This reminds the Colossians that they already share this exaltation with Christ. It is not merely a future inheritance, because “God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Eph. 2:6).
3:2–4 In addition to setting their hearts they are to set their minds on heavenly things. To keep one’s mind fixed is to be intent and determined to do something (the RSV has “seek” at 3:1 and “set” at 3:2; the NIV uses set in both verses). Basically, the message is that, since the Colossians have set their minds on heavenly things, they are to keep holding on to that perspective and not to the things to which they have already died. Since the resemblance to 2:20 is so striking, Paul obviously has those legalistic rituals in mind (2:21–23) as well as the vices enumerated in 3:5–9. This, too, is a good example of the indicative and imperative in Colossians. In 2:20 Paul stated: “you died with Christ to the basic principles of this world”; in 3:3–4, there is a similar development of thought in that something that was hidden is revealed. The new life that the believer receives in Christ is hidden, that is, it is a mystery that one cannot fully explain or physically display. But the true nature of that life will not remain a secret, because it is indissolubly bound to Christ and will be revealed at his return. This interpretation, which takes life in the sense of quality or essence, is preferred to the view that looks to the return of Christ as the time when those who are saved and thus belong to God will be identified.
Additional Notes
3:1 For a helpful discussion on this section, see C. F. D. Moule, “The New Life in Colossians,” RevExp 70 (1973), pp. 481–93.
3:2 If Colossians addresses a Gnostic view of the universe, then “heaven” or “the things above” would be understood in a literal or topographical way. In the ascent of the soul the Gnostics hoped to leave behind all earthly or material things in order to return to an existence in heaven (see Schweizer, p. 175).
The Vices of the Old Life
3:5 The imperative tone that characterized 3:1–2 (“set,” “keep”) is picked up again in 3:5, but this time in a negative way: Put to death, therefore.… This list of prohibitions belongs to a category of vices that are scattered throughout the NT (cf. Matt. 15:19; Mark 7:21, 22; Rom. 1:24, 26, 29–32; 13:13; 1 Cor. 5:10–13; 6:9–10; 2 Cor. 12:20; Gal. 5:19–21; Eph. 4:31; 5:3–5; Col. 3:5, 8; 1 Tim. 1:9, 10; 6:4–5; 2 Tim. 3:2–5; Titus 3:3; 1 Pet. 2:1; 4:3, 4; Jude 8, 16; Rev. 9:20, 21; 21:8; 22:15). Later, in 3:12, Paul mentions a list of virtues that a Christian is to “put on.” This, too, belongs to a catalog—of virtue (Matt. 5:3–11; 2 Cor. 6:6, 7; Gal. 5:22, 23; Eph. 6:14–17; Phil. 4:8; Col. 3:12; 1 Tim. 3:2, 3; 6:11; Titus 1:7, 8; James 3:17; 2 Pet. 1:5–7).
Of all the lists of vices and virtues in the NT, the lists in Colossians, Ephesians, and 1 Peter are the most similar. Scholars who have researched these “catalogs” have concluded that the lists that appear in these three epistles belong to a traditional body of instructional material of the early church and would have been passed on to new Christians on the occasion of their baptism. But even though Colossians, Ephesians, and 1 Peter contain a significant amount of baptismal language and theology, they probably were not written solely for that occasion and should not be regarded as baptismal tracts.
The command (imperative) put to death is a clear reference to the “death” that these believers have already experienced in baptism. They now are called upon to appropriate that death by removing all earthly desires from their life. The Greek uses the term “earthly members” (ta melē ta epi tēs gēs) because it was believed that such vices were located in certain parts of the body. In Romans 6:13 Paul uses the same word when he says: “Do not offer the parts [ta melē] of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body [ta melē] to him as instruments of righteousness.”
The list in this verse includes five vices that are related to sexual sins. As such, they are manifestations of evil desires and are harmful to other people. Sexual immorality (porneia) includes all kinds of unlawful sexual behavior, including deviations (1 Cor. 5:1, 10; 6:9; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; 1 Thess. 4:3; 1 Tim. 1:9, 10) such as prostitution and fornication. Impurity (akatharsia) is almost synonymous with porneia and is used in the NT to describe immoral intent as well as the practice of sexual vices.
Lust (pathos), in this context, probably implies some kind of sexual passion, that is, passion or lust that leads to sexual sin. Its counterpart, evil desires (epithymian kakēn), is used for the desire of something that is forbidden but is pursued in order to satisfy one’s desires. Galatians 5:16, for example, says “Live by the Spirit, and you will not gratify the desires [epithymia] of the sinful nature.”
The last vice to be mentioned is greed (pleonexia), or covetousness (RSV), literally, a desire to have more, to appropriate another’s possessions. Since the NT has many warnings against this sin (cf. Mark 7:22; Rom. 1:29; 1 Cor. 6:10; Eph. 5:3), it is not clear whether its occurrence here is linked with sexual immorality or with all areas of life. Both ideas could be in the apostle’s mind. The parenthetical which is idolatry, paralleled in Ephesians 5:5, underscores the idea that greed, along with the other vices, is an illicit evil desire (1 Cor. 5:10, 11; 6:9; Gal. 5:20). Greed is idolatry because it leads one to focus attention and affection on things other than God. This can happen in sexual life as well as with material things. The solution to such idolatry has already been given: “Set your hearts … set your minds” on heavenly things! In other words, give Christ preeminence in your ethical life as well.
3:6 Lest anyone minimize the seriousness of these vices, Paul reminds his readers of the wrath of God (cf. the footnote: The NIV rightly omits “those who are disobedient” because of poor textual evidence. Its inclusion probably is due to Eph. 5:6.). God’s judgment upon these sins is widely attested throughout Scripture (Rom. 1:18–32; 1 Cor. 5:10, 11; 6:9, 10; 1 Thess. 4:3–6).
3:7 Before the Colossians became Christians their lives were characterized by such evil passions. They already have been reminded that at that time they were “spiritually dead” in their sins (2:13) and lived as though they belonged to the world (2:20; cf. Eph. 2:1–3). Their whole pagan way of life had been one of enslavement to evil powers as well as to evil passions. Fortunately, a wonderful change has taken place in them in Christ (the indicative); as a result, they are called upon to demonstrate this new life ethically (the imperative).
3:8 Paul exhorts those who have been raised with Christ to manifest a new attitude toward sin. What was true of sexual sins applies equally to sins of speech: But now, that is, as Christians (cf. the “once you were” and the “now you are” in Eph. 2:3, 11–19), you must rid yourselves of all such things as these. The word apothesthe, “rid yourselves of” (RSV, “put off, away”), is part of the clothing imagery that Paul uses in connection with the old and the new life. One’s sins are like an old garment that is taken off and discarded so that a new one can be put on (2:11; 3:10, 12; Eph. 4:22, 24). Such language accounts for a custom in many churches when candidates for baptism by immersion “put off” their old, ordinary clothes and “put on” white robes to symbolize their new or resurrected life in Christ.
The sins that affect social relationships can be divided into two categories: Anger (orgē), rage (thymos), and malice (kakios) are sins that can be internalized; they may or may not be expressed in overt action, although either way they clearly are wrong (Matt. 5:22–30). The other sins are those that are verbalized: No slander (blasphēmia) and filthy language (aischrologia) from your lips.
3:9 Lying, although it may not belong to the list of the other five vices, certainly fits the context as a verbal sin as well as causing grievous damage to personal relationships, particularly within the body of Christ. Here, as in 3:5–8, Paul reminds them that this sin also belonged to their former way of life and has been put off in baptism (cf. Rom. 13:12–14; Gal. 3:27, 28).
Additional Notes
3:5 One of the most recent discussions on the vices and virtues in the NT, particularly in their application to Colossians, is by Cannon, pp. 51–94. Other helpful studies include B. S. Easton, “New Testament Ethical Lists,” JBL 51 (1932), pp. 1–12; Schweizer, ‘Traditional Ethical Patterns in the Pauline and Post-Pauline Letters and Their Development (Lists of vices and the Housetables),” in Text and Interpretation: Studies in the New Testament Presented to Matthew Black, ed. E. Best and R. McL. Wilson (Cambridge: Cambridge University Press, 1979), pp. 195–209.
The Virtues of the New Life
3:10 The NIV clarifies that the new self is the new being which is being renewed in knowledge in the image of its Creator. Behind this verse one can anticipate a serious question that the Colossians must have had concerning their new life in Christ: “How can I live out ethically for Christ what I have become sacramentally in Christ?” Paul himself was well aware of the tension between the indicative and the imperative, between his status in Christ and the process still to be accomplished (Rom. 7). He knew that in this life the believer is continually being called upon to become in reality what he or she is in fact.
But how, one may ask, is this seemingly impossible task to be accomplished? How can a person make the right choices? Who will give this new self the necessary ability and strength? The answer, says Paul, lies in the activity of God: the new self … is being renewed in knowledge in the image of its Creator (cf. Rom. 8:29). These words recall Genesis 1:27, which states that originally human beings were created in the image—that is, moral and spiritual likeness—of God and at that point had the ability to choose between good and evil. In the Fall, however, that image was destroyed. But the good news of the gospel is that now, in Christ, God is at work restoring that lost image. This restoration or re-creation is not mankind’s work at all; it is not a process of giving up some vices and accepting a few virtues. This new self is God’s doing! To express this process the Greek uses a present passive participle (anakainoumenon) to indicate that renewal is continuous (the present) and that it has an outside source (the passive, the new self which is being renewed).
In light of Paul’s christological teaching in the epistle, one may have expected him to refer to a renewal in Christ’s image, or to the second Adam, as he does elsewhere in his writings (Rom. 5:12–21; 8:29; 1 Cor. 15:45–49; 2 Cor. 3:18). Perhaps they are one and the same for Paul, since earlier he referred to Christ as “the image of the invisible God” (1:15). The purpose of this renewal, he adds, is to bring you to a full knowledge of himself. The believers need to become aware of God in order to do his will (cf. 1:9); God’s presence in Christ will enable them to make the right moral decisions.
3:11 At first glance the thoughts in this verse do not appear to fit the context of the ethical life that Paul has been describing. However, the NIV preserves the continuity of thought by translating the Greek particle hopou, which commonly denotes place (“where”) as here—that is, within a new or renewed humankind. In other words, the consequence of being in Christ, of putting off the sins that exploit and divide humanity, of being renewed after the image of God, is the obliteration of all racial (Greek or Jew), religious (circumcised or uncircumcised), cultural (barbarian, Scythian), and social (slave or free) distinctions.
The creation of a new humanity (the church as the body of Christ) is one of the wonderful truths of the gospel. Ephesians 2:11–22 is the most extensive commentary on how Christ broke down the “wall” that separated Jews and Gentiles (cf. also Rom. 2:25–29; 4:9–12; Gal. 5:6). Even the maligned slave and the most primitive pagan (Scythian) are unified in Christ. At the foot of the cross the ground is level!
Though Paul is stating a general theological truth in this verse, there is no doubt that he has the church in Colossae in mind. What is true universally is true locally as well. That congregation probably was a mixture of all kinds and classes of people. However, those distinctions no longer have any significance when it is realized that Christ is everything and that he dwells in all people (Christ is all and is in all). Paul had a similar message for the Corinthians (1 Cor. 12:13) and the Galatians (3:26–28).
3:12 Verses 12–17 are a continuation of Paul’s discussion of those who are baptized. He already has dealt with the negative side by showing that those who have died to their old life are to put off those vices that characterized them as pagans. In this section, Paul turns to the positive side by listing a number of virtues that are to characterize their new or resurrected life. The therefore indicates that what follows is linked to the previous ideas on the new self (3:10, 11).
There are several features of this list of virtues that are worth noting: First, as already explained, this list is part of a body of traditional material that was transmitted in the early church (cf. disc. on 3:5). The language “put on” (clothe yourselves) shows that this belongs to the context of baptismal instructions. Second, these virtues are very similar to the “fruit of the Spirit” mentioned in Galatians 5:22, 23. Three of the “fruit” (compassion, kindness, humility) are directly in the list, while “love” and “peace” are picked up in 3:14 and 3:15 respectively.
A third characteristic of these virtues is that they are “godly qualities,” which are used to describe either God or Christ. Many references in the NT, for example, talk about the mercy or compassion (Rom. 12:1; 2 Cor. 1:3), kindness (Rom. 2:4; 11:22; Eph. 2:7), humility (Phil. 2:5–11), meekness (2 Cor. 10:1), and long-suffering (Rom. 2:4; 9:22) of God and Jesus. The application of these virtues to the Christian would follow naturally from the call to imitation, union, or likeness with Christ. Believers are to act toward one another as God and Jesus act toward them.
Fourth, these virtues are social in nature, that is, they describe attitudes and actions that are important for healthy personal relationships. As the Christian has emptied (put off) his or her life of harmful and selfish vices, he or she now is instructed to fill (put on) that void with virtues that have the well-being of others as their prime goal. These virtues are lived out in the context of the local church (body, 3:15) where the Colossians are members with each other (3:13, 16). Their relationships with each other, including worship (3:16, 17), should bear witness that they are new people in Christ.
In verse 12, the believers are identified as God’s chosen people, literally, the hagioi, “saints,” “holy ones” (1:2). This was made possible, Paul tells his readers, because of God’s love and election. Their status had nothing to do with their own striving; it was God’s choosing. All three concepts (saints, love, election) are reminiscent of OT descriptions of Israel but are taken over and applied to the new Israel, the church (cf. 1 Pet. 2:9).
The Colossians are instructed to put on a number of virtues: Compassion is a translation of two Greek words, splanchna and oiktirmos, literally translated as “bowels of mercy” (KJV) because the bowels, or inner viscera, of a person were regarded as the seat of emotions. As such, the term denoted compassion that comes authentically from the heart and that is translated into corresponding action toward another person.
Kindness (chrēstotēs), with such corresponding concepts as goodness, generosity, or courtesy, describes an individual whose life and relationship with others are gracious and empathetic—genuinely concerned for the feelings of others. Humility (tapeinophrosynē), when properly directed (i.e., not false humility), is a spirit of modesty and disregard for status. It is that quality of Christ that best describes his willingness to become incarnate and suffer for humanity (Phil. 2:5–11).
Gentleness (prautēs), which appears in the RSV as “meekness,” sometimes has been taken as a sign of weakness, particularly by the Greeks. In the NT, however, it is a disposition characterized by gentleness, consideration, and submissiveness—just the opposite of arrogance, rebellion, and violence. Patience (makrothymia) is a passive virtue, amplified by additional concepts such as endurance (cf. 1:11), forbearance, and steadfastness. In personal relationships, it is the grace of one who may have the right to retaliate but who chooses to exercise patience instead.
3:13 There are bound to be conflicts (grievances) within the church. When this occurs, says Paul, bear with each other forgive … one another. Tolerance and forgiveness should not be regarded as two additional virtues but rather as explanations of how gentleness and patience are to be exercised in the body. To be tolerant is to be patiently forbearing of others with the idea of forgiving them. Paul appeals to his readers’ experience of forgiveness in Christ. They are to forgive because of and according to the example of the Lord.
3:14 And over all these virtues put on love. Paul still has the list of virtues in mind that the Christian is to “put on.” Love is the crown of all these virtues; it is the final outer garment which binds them all together in perfect unity (lit., “the bond of perfectness”). The idea here is similar to Ephesians 4:2–3 and 15–16, where love is the manifestation of new life in Christ and what leads to maturity and unity in his body. Such love removes all feelings of anger, hatred, or an unforgiving spirit (cf. Rom. 13:8–10; Gal. 5:14).
3:15 The peace of Christ has a twofold application. Since it comes from him, it provides an inner peace for each believer; it is to rule (lit., brabyein means “to arbitrate,” “to control”), to guide in the decisions that he or she makes. Those at peace with themselves will be at peace with others; it enables individuals to be united into a single body. The “grievances” (3:13) that members have against each other are settled when Christ’s peace rules in their midst. In the context of the indicative and the imperative, the meaning of Paul’s admonition could be stated this way: By virtue of being reconciled to God by Christ you are at peace (the indicative; cf. Rom. 5:1; Eph. 2:14; Col. 1:20); now live out that peace (the imperative) in your personal and corporate life.
And be thankful: Thanksgiving (cf. 1:12; 2:7), which is basically a response to the grace of God, is mentioned three times in verses 15–17. Thus, rather than a final admonition in the preceding list of virtues, it serves as a summons to articulate that response in corporate worship and everyday living.
The Expressions of True Worship
3:16 Here is a verse loaded with important truths. Paul has just spoken about the peace of Christ that is to rule in the believers’ hearts (3:15). Now he turns to another aspect of Christ, namely, the word of Christ. This phrase, taken as an objective genitive in Greek, means the words about Christ, that is, the gospel.
The word of Christ is to dwell within the believer and can do so either richly or feebly. Although the gospel certainly is “rich” in meaning, content, and so on, the Greek adverb richly definitely is intended to characterize the manner in which Christ’s message is to inhabit the believer: Let the word of Christ dwell in you richly.
The indwelling word will manifest itself in two ways: First, the Colossians are exhorted to teach and admonish one another with all wisdom. This is a pedagogical process (cf. 1:28) in which all members share responsibility. In light of Paul’s ministry as a teacher and Epaphras’ as a transmitter of tradition, this verse should not be taken to imply a deficiency in these church leaders.
The second manifestation of the word of Christ is in worship. Considerable research has gone into analyzing the different components mentioned, so it is not unusual for commentators to suggest that psalms (psalmois) may have their heritage in the Old Testament; hymns (hymnois) could include psalms but may be more Christian songs of praise to God or Christ; spiritual songs (ōdais) may be musical compositions originating from ecstatic utterances under the inspiration of the Holy Spirit (cf. 1 Cor. 14:16).
On the basis of this passage and a similar one in Ephesians 5:19, it is not possible to establish distinctions with any precision, even though there is a certain diversity about the three. It does help one to appreciate both the richness of Christian hymnody even at this early stage of the church’s life and the function of music within the context of worship. When such music is grounded in the word of God (i.e., doctrinal in content), it definitely serves a teaching and instructional function within the body.
Singing is to be expressed in a spirit of gratitude. Music may edify the members of a congregation, but its primary function is to render thanks to God. The word translated gratitude is charis, not the more common eucharistia. charis can also mean “grace,” and with the inclusion of the article (en tē chariti), Paul may be referring to the grace of God. When Christians sing “in the grace,” they sing by virtue of the grace of God which is theirs. (The NIV rightly uses God rather than “Lord,” which has weaker manuscript evidence and probably represents an attempt to harmonize it with Eph. 5:19.)
3:17 Although this verse follows Paul’s thoughts on corporate worship, it is intended to be universal in scope. The apostle has been listing a number of virtues and suggesting patterns of conduct that are to regulate life within the community. But it is obvious that he cannot make a detailed list of vices and virtues to cover every aspect of life. To do so would mean reverting to the type of Pharisaism that Jesus so vehemently condemned in the Gospels, or patterning his gospel after the heretics at Colossae, with all their rules and regulations (2:8–23).
Rather than a directory of rules, Paul leaves an important principle with his readers: Everything they do, whether in word or deed, do it all in the name of the Lord Jesus. They were baptized into that name and thus stand under the authority of Christ. Their ethical life—in word or deed—is to manifest that fact. In other words, the best testimony of a meaningful baptism is an obedient life.
Finally, do it … giving thanks to God the Father through him. The Christian lives out his or her obedience to Christ, not under compulsion as a duty, but in freedom with thanksgiving. What a striking contrast to the enslaving rules and regulations of the false teachers! The Christian’s praise is offered to God through Christ. Once again, Paul reminds his readers that Christ is the only mediator to God.
