To encourage his readers to turn away from their false teachers, Paul reminded them of their union with Christ. He also urged them to continue living in keeping with their position in Christ.
3:1-2 Again we could translate "If"as "Since"(first class condition). It introduces another situation Paul assumed to be true to reality for the sake of his argument (cf. 2:20). Paul returned to his thought about the believer's union with Christ in His death, burial, and resurrection (2:9-15).
Two present imperatives identify the Christian's responsibilities: "seek"(v. 1) and "set your affection on"(v. 2).
Since God raised us with Christ and we are already as good as seated with Him in heaven, we should "keep seeking"heavenly things.
"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."135
Second, we should continually "set"our minds on the things of heaven (our spiritual blessings and hope, our Savior's desires, etc.) rather than on the things that are only physical and temporal. They should occupy a large place in our thought lives.
"You must not only seekheaven; you must also thinkheaven."136
". . . from now on the Christian will see everything in the light and against the background of eternity. . . . He will no longer live as if this world was all that mattered; he will see this world against the background of the large world of eternity."137
This is the legitimate mysticism of Paul. The two commands differ in that the first emphasizes the more practical pursuits of life whereas the second stresses the whole bent of the life. The first is outward and the second inward.
Jesus Christ's present rule on His Father's throne over the church is not the same as His rule on David's throne over David's kingdom, which will begin when He returns to earth.138
3:3 Our life is hidden away with Christ. This statement that the believer died with Christ in the past (aorist tense in Greek) and continues to live with Christ in the present (perfect tense) suggests three thoughts. Our life draws nourishment from secret springs (cf. John 14:19; Phil. 3:20). Our life is as safe as a deposit locked in a bank vault. Our life is one with Christ who is in the bosom of the Father.139
"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."140
3:4 "Whenever"indicates that a revelation of Christ in the future is certain, but its time is unknown. The Greek word phaneroo("revealed") stresses the open display of Christ at His coming. This is probably a reference to the Second Coming. Then we will return to the earth with the Lord and be revealed to those living here then. This will be a glorious public revelation of Him and us. Now our eternal life is hidden (v. 3), but then it will be manifest.
"In Colossians . . . there is an emphasis on realized eschatology. Within the already--not yet' tension the stress falls upon the former, called forth by the circumstances of the letter. . . . The already' of salvation needed to be asserted repeatedly over against those who were interested in the heavenly realm but who had false notions about it, believing it could be reached by legalistic observances, knowledge, visionary experiences and the like. . .
"But if the already' pole received the emphasis, the not yet' of salvation still needed to be mentioned, and here in verse 4 we find a clear future reference."141
In view of this prospect the Colossians and we need not pursue another system that claims to provide more than we have in Christ. God has provided all we need for acceptance with Him and godly living in Christ. All we need to do is act on the implications of these truths.
Paul next set forth certain principles to guide his readers in their most important interpersonal relationships. He did this to enable them to understand what behavior is consistent with union with Christ in these relationships. This is one of several "house-rule"lists in the New Testament (cf. Eph. 5:22-6:9; 1 Tim. 2:8-15; 6:1-2; Titus 2:1-10; 1 Pet. 2:18-3:7).160
". . . the earliest churches were all house churches' (see on 4:15), so that the model of the well-run household provided precedent for the well-run church . . ."161
The apostle grouped six classes of people in three pairs in the following verses. In each pair he first addressed the subordinate member and then the one in authority. Bear in mind that Paul was speaking to people who are in Christ in each case.
Paul concluded his exhortations concerning Christian living with instructions pertaining to three essential practices for those in Christ. He wanted to impress their importance on his readers. One exhortation dealt with his readers' relationship to God, another dealt with their relationship to other people, and the third looked selfward.
4:2 The most important practice to perpetuate in relation to God is prayer. That is so because in prayer we call on God to work, and we express our faith in Him. Throughout this epistle Paul's emphasis has been on the believer's union with Christ and the complete adequacy that that union produces. The Christian who does not pray is demonstrating independence from God (cf. John 15:5). It is only as we ask God to work that He will accomplish many things (James 4:2). Consequently Paul urged his readers to devote themselves to prayer, to give it constant attention. Perhaps the main problem we face when we do pray is concentration. Therefore Paul reminded his readers to keep alert in prayer and to express gratitude always in view of God's goodness and grace to them.174
"The accompanying exhortation to keep awake, be on the alert' (gregoreo) is drawn from the imagery of guard duty (Neh. 7:3; 1 Macc. 2:27; Mark 14:34, 37) . . ."175
The repeated emphasis on thanksgiving makes this epistle one of the most "thankful"books in the New Testament (cf. 1:3, 12; 2:7; 3:17; 4:2).
4:3-4 Paul requested his readers' intercession for two matters in particular. He asked them to pray that God would give him and his companions opportunities for evangelism and edification. He also asked that when these came he would be able to present the gospel clearly.176"The mystery of Christ"(v. 3; 1:26-27) is the gospel, especially that Jews and Gentiles have equal opportunity for salvation. Paul had greater concern about getting the gospel out than he had with getting out of prison himself.
4:5 With respect to his readers' relationship to unbelievers, Paul counseled the use of wisdom as most important. This involves living life in the light of God's revelation and then applying this knowledge to specific situations (1:9). The Greek word translated "opportunity"(kairos, lit. time) probably implies the opportune time, as it does in some other places. The opportunity in view seems to be the opportunity to bring others into full union with Christ (cf. v. 3).
4:6 Paul turned from thinking about his readers' walk to their talk. The most important thing to keep in mind regarding the Colossians' own practices involved their speech. Speech most effectively expresses what is inside the believer. The Christian's speech should mirror the gracious character and conduct of his or her God by demonstrating love, patience, sacrifice, undeserved favor, etc. Salt probably represented both attractiveness, since salt makes food appealing, and wholesomeness, since salt was a preservative that retarded corruption in food (cf. Matt. 5:13; Mark 9:50; Eph. 4:29). Furthermore one should wisely suit his or her speech to each need. The words "seasoned with salt"refer to witty speech in classical Greek, but Paul probably meant attractive and wholesome speech in view of other biblical uses of the term salt.177
These three exhortations in verses 2-4, 5, and 6 are extremely important and deserve more attention from Christians than they normally receive.
