There is a transition beginning
with this section of Colossians. This is clear because “Therefore if” (3:1). It is a double conjunction Ei
oun; meaning if then, or therefore if or since. It is a logical connective between the first
half of the epistle and the second half. Harris takes it to indicate
consequences of our identification in Christ.[1]
It is generally agreed that the first two chapters are doctrinal, with the last
two as practical, dutifully carrying out and applying the doctrinal truth.
A.
Principles of the
Christian Inner Life (3:1-4).
Since Christ is the source of
all wisdom (2:1-5) and was identified with Christ (2:11-17) hence we are not to
yield to false rules and regulations to grow in Christ. Paul opens this section
with some important principles to victory over sin and falsehood. There is a
change of tone from being scornful to a more congenial perspective. we are to
act in accordance to our position and its principles. The heart of these
principles are drawn from the double motif of the death and resurrection of
Christ. The death and resurrection is vital to the gospel and the heart of
Pauline truth (cf. Rom. 6:3-9). The cross without the resurrection are not the
gospel; likewise, the call to live the resurrected life without the cross is
foolishness. The two go hand in hand throughout this passage, and the epistles
of Paul. They make possible these principles or responsibilities of Christian
living:
- Seek Heavenly things (3:1). This is an exhortation; being a present imperative which entails constant, daily seeking. we are to “keep seeking the things above, where Christ is, seated at the right hand of God.” The basis of this imperative is our position in Christ. It centers in our presence with Christ and the realization of our location in and with Him (cf. Rom. 4:24; 6:4). House observes: “For Paul there is no reason for anyone to be ‘seeking the things above’ if they had not risen with Christ.”[2] This is a contrast between “things above,” and the earthly legalistic, ascetic practices of the false teachers. These things are under doom and destruction. We are to avoid such so called wisdom which is enmity toward God (Rom. 8:6). Unlike the false teachers who focused on the secret heavenly realm (cf. 2:18), Paul’s thought is on the person of heaven who is present there and seated with God the Father; Jesus Christ. His work and sufficiency is a revealed truth that is open and evident. It is revealed in history. A key concept is the idea of being seat in heaven. In Jewish tradition, only God sits in heaven, with all the others (i.e. angelic beings) standing in his presence indicating subservience. We are in Christ seated at the right hand of God indicates equality in deity, sovereignty, and sufficiency (Eph. 1:20; Heb. 10:9-10). He is the motive of our life (Phil. 3:20).
- Have a new mind-set. “Set your mind on the things above, not on the things that are on earth” (3:2). This is an imperative that goes beyond seeking to a new way of thinking. It is the Greek word (phroneite) meaning primarily to think, take heed, to mind, or pay attention to. It speaks of the active focus of the mind; to be actively engaged in thinking, reason, and comprehending of truth. This is present tense which has the idea of continually setting or the mind. It has been pointed out that verse 1 speaks of a practical pursuit, while verse 2 to an inner character. The primary or main focus is on the revelation of “things above” which are associated with the resurrected Christ, while the “things on earth” are temporary and subordinate (cf. Phil. 3:19). They are not to be our main goal in life. Our mind-set is to be like the mind of Christ (Phil. 2:5), which is accompanied by humility (Phil. 2:3). Campbell gives us three categories we are to think upon about Christ in this age of grace:[3]
First, on Christ
the one who restored us gentiles to a right relationship with God. He is our
Savior (Eph. 2:1-10).
Second, to think
about of our daily relationship with Christ, our head (1 Cor. 1:30; Eph. 1:22).
Third, we are to
think about our future relationship to Jesus Christ (1 Thess. 4:13-17; Titus
2:13).
These categories
could be reduced down to our past salvation, present sanctification, and future
hope in Christ. All of which is to influence our thinking or perspective.
- Surety in Christ (3:3-4). He is our hope. “For you have died and our life then is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (3:3-4). Our surety comes from our identification in Christ. This new identification terminated the old (cf. 2 Cor. 5:17; Rom. 5:12-17). Notice the tenses in this phrase, died (cf. 1:20) is an aorist indicating the event happened in a past point of time; whereas hidden is in the present perfect tense, indicating that we are hidden in Him and will continue to be. This identification is ensured by two actions by God:
First to safeguard
us: being hidden with Christ in God. This reminds us of the words of Jesus in
John 10:28. It indicates our double security: “with Christ in God.” Constable notes:
“For the false teachers, the treasures of wisdom were hidden in their
secret books (Gr. apokryphoi), but for believers, Christ is the treasury
of wisdom, and our "life" is "hidden" (Gr. kekryptai)
in Him.”[4]
We have the surety of our salvation.
Second, we have
the surety of our hope. When Christ is revealed, we “also will be revealed with Him in glory” (3:4). There is no
question that this refers to a future action. The word revealed is in counterpoint
to being hidden in verse 3. Likewise, the phrase is your life is identified in connection with Christ (cf. Gal.
2:20). The two lives are inextricable bound together. Thus, so is the
revelation. The word revealed is phaneroo,
and stresses an open display or appear; being an aorist subjunctive passive,
indicating that Christ will appear at a given point in time.[5] It is used twice, therefore indicating a
future double revelation, both which happen at the same time and go hand in
hand with one another. Christ in us gives us the hope of glory (cf. 1:27). Paul
invokes this identify with the mystery of his gospel of grace. It is at the
revealing of the church, the body of Christ, which occurs at the rapture, that
this will be accomplished (1 Thess. 4:13-18). This transformation is part of a
mystery (1 Cor. 15:51-53). Most of Bible students see this event in that second
coming of Christ to set up His 1000-year kingdom, or the eternal state.
However, I believe this is Rapture of the church. As Baker concisely says:
…these
are two separate events, and that the Rapture is a part of the truth of the
Mystery which was never before made known to the sons of men in other ages or
generations. The Church which is His Body and redeemed Israel are distinct
entities. And yet God, in his eternal plan and purpose, placed these two events
very close together in time. It is our conviction that at the Rapture we will
be manifested with Christ in His glory in the heavenly sphere, and then as He comes
back to earth we will be manifested in glory in the earthly sphere. The whole
universe will blaze with His glory, so that every created intelligence will
know that He is Lord of all. Surely the Body of Christ, even though distinct
from Israel, will be manifested in glory with the Head, when He is displayed in
the glory of His Kingdom as King of Kings and Lord of Lords.[6]
Regardless of one’s eschatological
view of this passage, one thing is perfectly clear: Our destiny is one of
glory!
To be continued…
[1] Harris, EGGNT: COLOSSIANS AND PHILEMON, 119.
[2] H. Wayne House, “The Christian Life in
Colossians,” BIBLIOTHECA SACRA, October 1994, 449.
[5] Campbell, COLOSSIANS, 129.
[6] Baker, UNDERSTANDING
THE BODY OF CHRIST, 141.
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