Colossians 3

The chapter moves from the indicative (who you are in Christ) to the imperative (what you must do), demonstrating that ethics are the fruit of union with Christ.

• Your life is hid with Christ in God (v. 3)
• When Christ appears, you shall also appear with Him in glory (v. 4)
• Of the Lord ye shall receive the reward of the inheritance (v. 24)

• Seek those things which are above (v. 1)
• Set your affection on things above (v. 2)
• Mortify therefore your members (v. 5)
• Put off all these: anger, wrath, malice (v. 8)
• Lie not one to another (v. 9)
• Put on bowels of mercies, kindness (v. 12)
• Let the peace of God rule in your hearts (v. 15)
• Submit yourselves unto your own husbands (v. 18)
• Husbands, love your wives (v. 19)
• Children, obey your parents (v. 20)
• Servants, obey in all things your masters (v. 22)

• For which things' sake the wrath of God cometh on the children of disobedience (v. 6)
• He that doeth wrong shall receive for the wrong which he hath done (v. 25)

• The passage utilizes the form of 'household codes' (Haustafeln), common in the ancient world, but subverts them by requiring reciprocal, Spirit-led behavior based on Christ's authority.

• In the Roman household, the head of the house held absolute power (patria potestas). Paul's instructions to husbands and fathers to love and not provoke their children were counter-cultural, limiting absolute authority with accountability to the Lord.

• This follows the warning in chapter 2 against legalism and human-made asceticism, clarifying that true holiness flows from the heart and union with Christ, not rigid rule-keeping.

• This chapter echoes Romans 6 regarding the believer's baptismal identification with Christ's death and resurrection.

• The imagery of 'putting off' and 'putting on' (vv. 9-10, 12) echoes the language of baptismal renewal found in other Pauline epistles (e.g., Ephesians 4:22-24).

• The particle εἰ (ei) [G1487] in verse 1 introduces a condition of fact (first-class condition). It is better translated as 'Since you have been raised with Christ' rather than implying doubt about their spiritual state.
• The term συνεγείρω (synegeírō) [G4891] describes being 'raised together' with Christ, indicating a shared participation in His resurrection life.
• The command ζητέω (zētéō) [G2212] denotes a continuous, earnest seeking of heavenly realities.
• The term φρονέω (phronéō) [G5426] used for 'set your affection' suggests directing one's mind, intent, and willpower toward something.
• The word κρύπτω (krýptō) [G2928] means to hide or conceal, used here to guarantee the security of the believer's life in God.
• The imperative νεκρόω (nekróō) [G3499] means to 'make dead' or 'put to death', implying a decisive, ongoing action by the believer against indwelling sin.
• Matthew Henry observes that 'mortifying' sin must be a continuous, vigorous effort: 'Mortify them, kill them, suppress them, as weeds or vermin which spread and destroy all about them. Continual opposition must be made to all corrupt workings.' Henry, writing from a Reformed perspective, emphasizes that this ability to mortify comes from the indwelling Holy Spirit.

• The transition in verse 18 where Paul shifts from general commands to specific household roles. Modern readers often miss that the entire chapter is built on the previous 17 verses; these household instructions are only meaningful if the people involved are first 'risen with Christ'.
• Verse 22's 'eyeservice': The prohibition against working only when a human boss is watching, reminding servants that their primary Master is Christ.

• There is ongoing scholarly discussion regarding the extent to which these 'household codes' were culturally accommodationist versus revolutionary. Reformed scholars often argue they provide a timeless structure of submission and love, while other perspectives suggest they were specific to the first-century Roman societal structure and must be adapted for modern egalitarian contexts.