Expositor's Bible Commentary Commentary Colossians 3

To set the heart on (lit., “seek”; GK 2426) things above is to desire and to strive for heavenly things. It is to see to it that one’s interests are constantly centered in Christ, that one’s attitudes, ambitions, and whole outlook on life are molded by Christ’s relationship to the believer, and that one’s allegiance to him takes precedence over all earthly allegiances. The description of Christ as “seated at the right hand of God” is another implied rejoinder to those who were seeking to diminish Christ’s role as mediator, inasmuch as the right hand of God is a metaphor for the place of supreme privilege and divine authority.

The NIV interprets the commands of vv.1–2 as essentially the same. There may, however, be a slight difference. Setting the heart on things above (v.1) is descriptive of one’s aim for the practical pursuit of the Christian life. Setting the mind (v.2) on things above refers more to one’s inner disposition. There is, of course, an intimate connection between the two.

To set the mind on (lit., “think on”; GK 5858) things above has the connotation of giving heavenly things a large place in one’s thought life—seeing to it that the governing tendency of thought and will is toward God. This, of course, does not mean withdrawal from all the activities of this world to engage only in contemplation of eternity and heaven. The verses that follow make it quite clear that Paul expected Christians to maintain normal relationships in this world. But genuine Christians will see everything against the background of eternity.

“Earthly things” are not all evil, though some of them are. Even things harmless in themselves become harmful if permitted to take the place that should be reserved for the “things above.” Here “earthly things” may be understood to include wealth, worldly honor, power, pleasures, and the like. To make such things the goal of life and the subject of preoccupation is unworthy of those who have been raised with Christ and look forward to sharing in his eternal glory.

One motive for seeking and setting the mind on the things above is the believer’s union with Christ in death and in resurrection (2:20; 3:1). Verse 3 repeats and summarizes this theme. Since Christians have died with Christ, all that is alien to him should be alien to us. Death with Christ (2:20) is followed by resurrection with Christ (3:1), and so our lives are indeed “hidden with Christ in God.” This suggests not only that our lives are secure, but also that they belong in a real and profound sense to the invisible spiritual realm. At the present time our connection with God and Christ is a matter of inner experience; one day it will come into full and open manifestation.

Another motivation to seeking and setting the mind on the things above is the prospect of the believer’s future manifestation with Christ in glory. Christ is called our “life” because he is, quite literally, the essence of our lives. It is he who gives us life and nurtures it by his own continuing presence (cf. Romans 8:10).

“Appears” (GK 5746), one of several terms that refer to the return of Christ, emphasizes the open display of Christ at his coming. When Christ is thus manifested, believers also “will appear with him in glory.” Then the world that persecutes believers will be blinded with the dazzling glory of his return.

In principle when we became Christians, we died with Christ (cf. 2:20; 3:3). Now we are charged to “put to death” (GK 3739; lit., “to make dead”) the old life in everyday practice. This verb suggests that we must not simply suppress or control evil acts and attitudes; rather, we are to wipe them out and completely exterminate the old way of life. The verb also suggests that we must do so in a vigorous, possibly painful act of personal determination (cf. the principle taught in Mt 18:8–9).

“Whatever belongs to your earthly nature” is defined by the list of sins placed in apposition with it in this verse. Paul is calling, then, not for the maiming of the physical body, but for the slaying of the evil passions, desires, and practices that root themselves in our bodies, make use of them, and attack us through them.

His catalog of sins is a grim one, and all of the sins, with the possible exception of the last, have to do with sexual vice. “Sexual immorality” translates the most general Greek word for illicit sexual activity (GK 4518). “Impurity” (GK 174), though sometimes used of physical impurity (Matthew 23:27), here has a moral connotation. Including uncleanness in thought, word, and act, it has a wider reference than the previous word. “Lust” (GK 4079) means uncontrolled desire and has a negative connotation. “Evil desires” is similar to lust, but is perhaps more general in meaning.

“Greed” (GK 4432) suggests a desire to have more. It has a much wider significance than its English equivalent, denoting a ruthless desire for, and an intense seeking after, material things. Included in it is an entire disregard of the rights of others. This attitude is identified with “idolatry” because it puts selfinterest and earthly things in the place of God.