BIOLA UNIVERSITY

COLOSSIANS 3:1-4 EXEGETICAL PAPER

BLGR 202: INTERMEDIATE GREEK

DR. JON LUNDE

BY

JENSEN M CRENSHAW

HISTORICAL / CULTURAL CONTEXT

It is resolutely asserted within Colossians that the author, Paul, is bound in prison (Col. 4:3).[footnoteRef:1] Colossians was most likely written by Paul within a Roman prison. The most compelling argument for a Roman imprisonment is the mention of Luke being alongside Paul in the writing to the Colossian church (Col. 4:14). Though oftentimes asserted that Paul could have been imprisoned while in Ephesus, Luke’s account of Paul’s missionary journey within Ephesus is not one of the “we” sections of Acts; Luke was not with Paul while he was in Ephesus.[footnoteRef:2] This is not the case for a Roman imprisonment for Luke recounts in Acts Paul’s imprisonment in Rome with “we” statements, signifying he was with Paul.[footnoteRef:3] Furthermore, Luke affirms that Paul was on house arrest while he was in Rome, and therefore enjoyed various freedoms such as hosting visitors, like Onesimus, and proclaiming the Gospel (Col 4:2-4).[footnoteRef:4] [1: John MacArthur, Colossians & Philemon (Chicago: Moody Press, 1992), 7; along with Dennis Hamm, SJ, Philippians, Colossians, Philemon (Grand Rapids: Baker Academic, 2013), 156 affirm that up until the nineteenth century, the authorship of Colossians was uncontestably Paul. Though scholars often point to the literary and stylistic differences found within Colossians to other Pauline epistles, Donald Guthrie, New Testament Introduction (Downers Grove: InterVarsity Press, 1990), 575 asserts that they are inadequate grounds to discredit Paul as the author of Colossians. This is due to the fact that Paul is using grammar that mirrors the unique doctrinal assertions that were being made by false teachers. F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: William B. Eerdmans Publishing Company, 1984), 30 also comments that the unique Christology found in Colossians 1 does not negate Pauline authorship, since it was most likely mirroring the language of “primitive Christian worship and confession.” Lastly, Colossians is strikingly similar to Philemon and Ephesians, both letters that are undisputedly Pauline. Therefore, it can confidently be stated that Colossians was written by the Apostle Paul toward the end of his life, revealing a development and refinement if his theology to be what it is now in Colossians.] [2: MacArthur, Colossians & Philemon, 4; William Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 2 vols., New Testament Commentary (Grand Rapids: Baker Books, 1995), 28. ] [3: Guthrie, New Testament Introduction, 579; MacArthur, Colossians & Philemon, 4; Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 28.] [4: Guthrie, New Testament Introduction, 577; MacArthur, Colossians & Philemon, 4 states that sharing the Gospel and evangelizing openly would be a freedom that Paul would have had in the Rome. ]

Rome also makes the most sense for the provenance of Colossians as a Pauline epistle since it would have been close to the end of Paul’s life. Dunn’s theory that Colossians is the “last Pauline letter to be written in prison with his explicit approval” helps support some of the theological assertions that Paul makes in Colossians.[footnoteRef:5] The uniqueness of Colossians’ theology, syntax, and grammar is most likely due to the specific occasion that Paul is writing for and because of the progression of his theology throughout his life and ministry.[footnoteRef:6] [5: James D. G. Dunn, The Epistles to the Colossians and to Philemon (Grand Rapids: William B. Eerdmans Publishing Company, 1996), 41.] [6: Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson, Introducing the New Testament: Its Literature and Theology (Grand Rapids: William B. Eerdmans Publishing Company, 2001), 419; Dunn, The Epistles to the Colossians and to Philemon, 39; Mark Allan Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey (Grand Rapids: Baker Academic, 2009), 362. ]

Colossae was part of the Lycus Valley, which is composed of Colossae, Hierapolis, and Laodicea. It was a small agrarian town in Western Asia Minor and was part of the Roman province in Asia.[footnoteRef:7] Colossae, along with the entire Lycus Valley, was known for their work within the textile industry. [7: Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey, 359; Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, 5; MacArthur, Colossians & Philemon, 5; Clinton E. Arnold, Romans to Philemon, 3 vols., Zondervan Illustrated Bible Backgrounds Commentary (Grand Rapids: Zondervan, 2002), 371.]

There was also a sizable Jewish population within Colossae during the time period in which Paul wrote the epistle. Though James Dunn still refers to them as a “Jewish minority,” they were clearly an “influential ethnical minority,” especially when considering the Colossian heresy.[footnoteRef:8] That being said, the majority of the church in Colossae was composed of Gentiles who had come to a saving faith.[footnoteRef:9] [8: Dunn, The Epistles to the Colossians and to Philemon, 21; MacArthur, Colossians & Philemon, 5.] [9: MacArthur, Colossians & Philemon, 5; Hamm, Philippians, Colossians, Philemon, 156; Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 14; Achtemeier, Introducing the New Testament: Its Literature and Theology, 407.]

Colossae was known for its “exotic spiritual pursuits.”[footnoteRef:10] Scholars are united in recognizing that Colossae was a “religiously pluralistic environment” and had various pagan cults and mystery religions.[footnoteRef:11] Through Paul’s own account within Colossians, and lack of affirmation in other sources, it is confidently known that the church in Colossae never saw Paul the Apostle face-to-face.[footnoteRef:12] [10: Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey, 359.] [11: Arnold, Romans to Philemon, 372; Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey, 359; Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 14.] [12: Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey, 359.]

James Dunn asserts the idea that Colossians is written to address the potential threat of trouble within the church’s theology.[footnoteRef:13] This false teaching revolves around the false ideology that “something more than faith in Christ was needed for people to survive in a world ruled by powerful supernatural beings.”[footnoteRef:14] This challenged the supremacy, sufficiency, and deity of Christ, and that faith alone was not enough to experience the fullness of God.[footnoteRef:15] The Colossian heresy centers around false teaching and philosophy within the church as a “temptation to conform to more traditional or pervasive ideas and practices.”[footnoteRef:16] Most scholars unite under the theory that the Colossian heresy centers around some type of Jewish and pagan syncretism.[footnoteRef:17] This syncretism gathered elements of both Jewish tradition, early Gnosticism, and local pagan traditions.[footnoteRef:18] [13: Dunn, The Epistles to the Colossians and to Philemon, 26; MacArthur, Colossians & Philemon, 6.] [14: Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey, 361; Achtemeier, Introducing the New Testament: Its Literature and Theology, 411.] [15: Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, 26; MacArthur, Colossians & Philemon, 7; Hamm, Philippians, Colossians, Philemon, 158; Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 18.] [16: Dunn, The Epistles to the Colossians and to Philemon, 26. ] [17: Dunn, The Epistles to the Colossians and to Philemon, 34; Arnold, Romans to Philemon, 375; Guthrie, New Testament Introduction, 569; Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, 23; Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 18.] [18: Arnold, Romans to Philemon, 375; Dunn, The Epistles to the Colossians and to Philemon, 31 also makes Gnosticism contingent upon meaning mystical within the context of Colossians; Guthrie, New Testament Introduction, 569; Achtemeier, Introducing the New Testament: Its Literature and Theology, 414; MacArthur, Colossians & Philemon, 6.]

The pagan tradition that was brought into the syncretic Colossian heresy clearly advocates for asceticism. Ascetic practices were legal demands “linked to subordination to the elemental forces of the universe and not the law of Moses.”[footnoteRef:19] The ascetic practices are identifiable by the self-abasing tendencies and taboos on what to handle, taste, and touch, far beyond what the Jewish law would require.[footnoteRef:20] The ascetic practices were part of the Colossian heresy because they were subjecting the church to senseless prohibitions and strict laws. These senseless prohibitions are deemed useless in light of Jesus, who set men free through his death and resurrection, and which Christians share in through our baptism.[footnoteRef:21] [19: Achtemeier, Introducing the New Testament: Its Literature and Theology, 414. ] [20: Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey, 360; Guthrie, New Testament Introduction, 566; Achtemeier, Introducing the New Testament: Its Literature and Theology, 414; these ascetic tendencies are also noted MacArthur, Colossians & Philemon, 7; Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 18 makes the same point about the presence of strict ascetic practices within Colossae. ] [21: Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, 17; Achtemeier, Introducing the New Testament: Its Literature and Theology, 411; Hamm, Philippians, Colossians, Philemon, 158.]

Ultimately, the Colossian heresy centered around a lack of belief in the sufficiency of Jesus Christ’s death and resurrection, and the fullness that has been promised to His church. The Colossian heresy and philosophy left the church in Colossae divided, which is why Paul redirects them toward unity under Christ.[footnoteRef:22] The church in Colossae was exposed to a “superficially attractive” teaching, but at the expense of undermining the Gospel promise that is found in Jesus.[footnoteRef:23] Paul then combats this heresy by pointing the church back to the supremacy of Christ and speaks to the church’s baptism into His resurrection. [22: Hamm, Philippians, Colossians, Philemon, 158; the divisive nature of this heresy in Colossae that lead toward Paul pointing the church toward unity is also noted in Guthrie, New Testament Introduction, 568. ] [23: Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians,17; MacArthur, Colossians & Philemon, 7; Hamm, Philippians, Colossians, Philemon, 159.]

LITERARY CONTEXT

There are two main literary sections that lead up to Colossians 3:1-4, beginning in chapter 2. In 2:8-15, Paul outlines what it looks like for Christians to be made alive together with Christ. It then follows in 2:16-23 that due to this triumph over sin and death and call to life, the believer is not to fall back under meaningless regulations set out by the world. Instead, they are exhorted with the command that those who, with Christ, “died to the elemental spirits of the world” should no longer submit to arbitrary regulations or asceticism as if they were “still alive in the world” (2:20). For the Christian to truly be alive in Christ, they must first “put off the body of the flesh,” and therefore be “buried with [Christ] in baptism” (2:11-12). After putting to death the things of this world, they are then raised by God to life. God in His great mercy has “forgiven us all our trespasses,” because of the faithful work of Christ on the cross (2:13). It is the death to life imagery that is found in 2:8-15 that sets the Christian free from the flesh and this world, thereby subjecting the rulers of this world to “open shame” through Christ (2:15).

Paul then goes on to challenge the Colossian heresy in light of the believers’ identity as forgiven, holy, and resurrected with Christ. He commands, “let no one pass judgement on you” in response to a promotion various ceremonial rituals, but rather acknowledge that all of these are only a “shadow of the things to come, but the substance belongs to Christ” (2:16-17). Paul is mainly combating a regression into earthly wisdom, therefore leading back to a subjection of the believer under the elemental spirits of the world (2:20, 23). “Let no one disqualify you” from the truth that the Christian is alive in Christ, as long as they cling to Him and consequently grow within the unified body of believers (2:18-19). Ultimately, Paul cautions that though a regression into “human precepts” have an “appearance of wisdom,” they are of “no value in stopping the indulgence of the flesh” (2:22-23).

This then leads to Paul’s exhortation in 3:1-4; if the Christian is truly alive in Christ, then no longer subject yourself to things of this world, but rather “set your minds on this that are above.” Colossians 3:1 is paralleled in 2:20, reminding believers that if they claim life in Christ, it means that the things of this world and this life are forgotten and their gaze is then transfixed upon “things that are above, where Christ is” (3:1). Yet again the emphasis is placed upon death to life imagery, ultimately pointing to the truth that the Christian’s “life is hidden with Christ in God,” completely separate from the things of this earth (3:3). Paul further details that Christ is in fact the believer’s very life, exposing that in the end of the ages the eternal hope of life with Christ is that “you also will appear with [Christ] in glory” (3:4).

SYNTACTICAL/THEOLOGICAL ANALYSIS COLOSSIANS 3:1-4

Εἰ οὖν συνηγέρθητε τῷ Χριστῷ τὰ ἄνω ζητεῖτε

“If then y’all were raised with Christ, then seek the things above” refers back to 2:20, which begins with, “if y’all died with Christ.”[footnoteRef:24] This is emphasizing the death to life imagery which is found throughout chapters two and three of Colossians. Dunn comments on 2:20 being the “‘down side’ of 2:12, so now Paul and Timothy take up the “‘up side’” in 3:1 of 2:12.[footnoteRef:25] [24: Eduard Lohse, A Commentary on the Epistles to the Colossians and to Philemon, trans. William R. Poehlmann and Robert J. Karris (Vandenhoeck & Ruprecht: Gottingen, 1968), 132 concludes that 3:1 begins the “hortatory section of the letter,” using the same words to refer back to 2:12 and 2:20; the parallels between 3:1 to 2:12 is also affirmed in R. McL. Wilson, A Critical and Exegetical Commentary on Colossians and Philemon (New York, NY: T&T Clark International, 2005), 234; David W. Pao, Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2012), 210 also affirms that this phrase is being linked directly back to the discussion in 2:12 on baptism, thereby also completing the thought in 2:20.] [25: Dunn, The Epistles to the Colossians and to Philemon, 202-203.]

“Εἰ” introduces a first-class conditional phrase. According to Wallace, a first-class conditional “indicates the assumption of truth for the sake of argument.”[footnoteRef:26] “Εἰ οὖν συνηγέρθητε” is the protasis, or the “if” statement, of the conditional. This then naturally leads into the apodosis of this conditional statement, the “then” statement, which is in the following phrase. The apodosis is “τὰ ἄνω ζητεῖτε.” Therefore, this phrase can be translated “if then y’all were raised with Christ, and assuming that you were, then y’all seek the things above.” [26: Daniel B. Wallace, The Basics of New Testament Syntax (Grand Rapids, MI: Zondervan, 2000), 309.]

“Συνηγέρθητε” is a second person, plural, aorist, passive, indicative verb.[footnoteRef:27] The subject of the verb is the implicit “y’all.” Since it is in the aorist, the “action is being viewed as a whole with some kind of remoteness.”[footnoteRef:28] Specifically, “συνηγέρθητε” is categorized as a proleptic aorist, which can be “used to describe an event that is not yet past as though it were already completed.”[footnoteRef:29] A proleptic aorist is typically found after conditional phrases, indicating that the “action is yet to take place.”[footnoteRef:30] This is also displaying a simple passive, which means that the “subject receives the action.”[footnoteRef:31] This means that the subject “y’all” is receiving the action of being raised from God. [27: Wilson, A Critical and Exegetical Commentary on Colossians and Philemon, 236 asserts that “συνηγέρθητε” is referring back to baptism, with the twofold imagery of both death and burial and resurrection; Henry Alford, The Greek Testament, ed. Everett F. Harrison (Chicago, IL: Moody Press, 1958), 231 also asserts that “συνηγέρθητε” must viewed as “definite time, your baptism” to illuminate that faith is what brings us to baptism and unification with Christ; Pao, Exegetical Commentary on the New Testament, 210 assert that since “συνηγέρθητε” is a passive verb it “points to God’s actions, which serves as corrective to the false teachings that emphasize human efforts.”] [28: Douglas S. Huffman, The Handy Guide to New Testament Greek (Grand Rapids, MI: Kregel Publications, 2012), 62.] [29: Wallace, The Basics of New Testament Syntax, 242.] [30: Huffman, The Handy Guide to New Testament Greek, 65.] [31: Ibid., 68.]

“τῷ Χριστῷ” is a dative, singular, masculine noun. The use of the dative in this specific phrase is that of association. Wallace describes the dative of association as indicating “the person of thing one associates with or accompanies.”[footnoteRef:32] This allows for the translation to assume words such as “with” or “whom.”[footnoteRef:33] [32: Wallace, The Basics of New Testament Syntax, 73.] [33: Huffman, The Handy Guide to New Testament Greek, 57.]

“ζητεῖτε” is a second person, plural, present, active, imperative verb. Again, the subject of the verb is the implicit “y’all.” This verb is categorized as the iterative present, which is used to “describe an event that repeatedly happens.”[footnoteRef:34] Wallace suggests that iterative presents can be identified by adding in the words “repeatedly” or “continuously.”[footnoteRef:35] This verb is a simple active, meaning the “subject performs the action.”[footnoteRef:36] Therefore, the subject of “y’all” is to be the one seeking the things above. This is also a command imperative, depicting a “positive command.”[footnoteRef:37] [34: Wallace, The Basics of New Testament Syntax, 223.] [35: Ibid.] [36: Huffman, The Handy Guide to New Testament Greek, 67.] [37: Ibid., 72]

“τὰ ἄνω” is an accusative, plural, neuter noun. This is an accusative of direct object. The accusative direct object “indicates the immediate object of the action of a transitive verb, receiving the action of the verb.”[footnoteRef:38] Therefore, “the things above” is what is to be sought after.[footnoteRef:39] [38: Wallace, The Basics of New Testament Syntax, 83; Pao, Exegetical Commentary on the New Testament, 211 states that “ἄνω” “takes on the substantive sense,” which allows for the translation to include “things.”] [39: Stephen Rockwell, “Faith, Hope and Love in the Colossian Epistle,” The Reformed Theological Review 72, no. 1 (April 2013): 43 http://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLA0001955009&site=ehost-live states that “ἄνω” is being used here to “describe the heavenly realms;” Wilson, A Critical and Exegetical Commentary on Colossians and Philemon, 234 also injects that “ἄνω” is used as a “summary of what was said in the first two chapters about the lordship of Christ.”]

οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ θεοῦ καθήμενος

This phrase qualifies what exactly the things above encompass; namely that Christ is above. Therefore, the command to seek the things above is stretched to explicitly include seeking Christ. This phrase is connected with the previous phrase by “οὗ,” which is a genitive of apposition. A genitive of apposition, or epexegetical genitive, “makes the idea of the head noun more specific.”[footnoteRef:40] Wallace states that the epexegetical genitive “typically states a specific example that is a part of the larger category named by the head noun.”[footnoteRef:41] Therefore, this phrase is a specific example of the things that are above. [40: Huffman, The Handy Guide to New Testament Greek, 54.] [41: Wallace, The Basics of New Testament Syntax, 52.]

“ὁ Χριστός” is a nominative, functioning as the subject of this phrase. This is the explicit subject of “ἐστιν.” “ἐστιν” is a third person, singular, present, active indicative. This is a gnomic present, which has a “progressing view of the action as proverbial or a timeless, universal truth.”[footnoteRef:42] Καθήμενος is a nominative, singular, masculine, present, middle, participle. This is a periphrastic construction, which, according to Wallace, “is used to form a finite verbal idea.”[footnoteRef:43] Therefore, how or in what manner is Christ above? He is seated at the right hand of God. This is a middle participle since Christ “acts on himself”[footnoteRef:44] in the action of sitting at the right hand of His Father. [42: Huffman, The Handy Guide to New Testament Greek, 63; though at one point Christ took on the nature of man and descended to earth, He is now forevermore united in heaven with His Father to eternally reign at His right hand. ] [43: Wallace, The Basics of New Testament Syntax, 281; Wilson, A Critical and Exegetical Commentary on Colossians and Philemon, 236 also affirms that καθήμενος is a periphrastic participle, indicating that “Christ is above” and “He is seated at the right hand of God;” Pao, Exegetical Commentary on the New Testament, 211 also affirms that this phrase is a periphrastic construction, noting how “this affirmation attests to the power and glory of one who has participated in God’s creative act.”] [44: Huffman, The Handy Guide to New Testament Greek, 67.]

“ἐν δεξιᾷ” is a dative of sphere. This use of “ἐν” is also known as locative, which outlines “of places.”[footnoteRef:45] This therefore warrants the translation “in” or “at” the right hand.[footnoteRef:46] “τοῦ θεοῦ” is a possessive genitive. The possessive genitive “possesses the thing to which it stands related.”[footnoteRef:47] Therefore, this phrase could be translated “where Christ is sitting at God’s right hand.”[footnoteRef:48] [45: Murray J. Harris, Prepositions and Theology in the Greek New Testament (Grand Rapids, MI: Zondervan, 2012), 118.] [46: Wallace, The Basics of New Testament Syntax, 167.] [47: Ibid., 46.] [48: Wilson, A Critical and Exegetical Commentary on Colossians and Philemon, 236 states that “the right hand of God was a way of expressing strength, powerful protection, and favor in Hebrew poetry.” ]

τὰ ἄνω φρονεῖτε

This phrase links back to “συνηγέρθητε.” For if y’all were raised with Christ, you are now instructed to think of things above. “φρονεῖτε” is a second person, plural, present, active, imperative.[footnoteRef:49] This is an imperative of command.[footnoteRef:50] Paul is exhorting the church in Colossae as a “superior to an inferior in rank.”[footnoteRef:51] Since the command is in the present, the “force generally is to command the action as an ongoing process.”[footnoteRef:52] [49: Alford, The Greek Testament, 231 asserts that “φρονεῖτε” is used here in a broader sense than “ζητεῖτε,” “extending to the whole region of their thought and desire;” Pao, Exegetical Commentary on the New Testament, 212 also asserts that “φρονεῖτε” emphasizes the “need to dwell intently on the things above.” ] [50: Rockwell, “Faith, Hope and Love in the Colossian Epistle,” 43 affirms that both “φρονεῖτε” and “ζητεῖτε” are used to “command the believers to have their sights set on things above;” Lohse, A Commentary on the Epistles to the Colossians and to Philemon, 133 looks at how in considering the things above “they mold everyday life accordingly, in obedience to the Lord.” This is therefore the reason that Paul exhorts the church in Colossae to consider and seek the things that are above. ] [51: Wallace, The Basics of New Testament Syntax, 210.] [52: Ibid., 210.]

“τὰ ἄνω” is yet again is seen as an accusative direct object. “y’all think” of what? The things above. The things above is receiving the action of thinking.[footnoteRef:53] [53: Huffman, The Handy Guide to New Testament Greek, 57.]

μὴ τὰ ἐπὶ τῆς γῆς

This phrase is specifying what exactly Paul is instructing the church in Colossae to be thinking on. “μὴ” is a particle of negation and contrastive conjunction, therefore introducing this clause as prohibitive in nature.[footnoteRef:54] Wallace outlines a contrastive conjunction as suggesting a “contrast or opposing thought to the idea to which it is connected.”[footnoteRef:55] “τὰ” is an article that is being used as a substantive with an adverb. Wallace outlines a substantive as either being a part of speech that “individualizes or categorizes.”[footnoteRef:56] Since “τὰ” is an accusative, plural, neuter is most likely translated “things.” It is in the accusative cause is it is the direct object of this new phrase; what is the church in Colossae not to think on, the things on earth. [54: John Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Colossians (Grand Rapids, MI: Baker Books Houses, 1979), 210 states that Paul is simply asking here that “the heart be not set upon [the things on earth] in the same way, and to the same extent, in which it is set upon things above.”] [55: Wallace, The Basics of New Testament Syntax, 297.] [56: Ibid., 104.]

ἐπὶ τῆς γῆς is a genitive of spatial. According to Harris, “ἐπὶ” with the genitive “may indicate motion (‘toward’).”[footnoteRef:57] Though, Wallace proposes that the definition of “ἐπὶ” would most likely be “on.”[footnoteRef:58] [57: Harris, Prepositions and Theology in the Greek New Testament, 137.] [58: Wallace, The Basics of New Testament Syntax, 168; Rockwell, “Faith, Hope and Love in the Colossian Epistle,” 43 outlines that Paul is describing “two separate and conflicting focuses in life” between the things above and the thing on earth.]

ἀπεθάνετε γάρ

“γάρ” is an explanatory conjunction. This phrase is linked back to “τὰ ἄνω φρονεῖτε,” outlining why the church in Colossae is being admonished to think on things above. (2:2).[footnoteRef:59] Wallace describes an explanatory conjunction as indicating “that additional information is being given about what is being described.”[footnoteRef:60] This is most commonly translated “for.”[footnoteRef:61] [59: Rockwell, “Faith, Hope and Love in the Colossian Epistle,” 43 states that “γάρ” introduces a temporal notion that “believers can be spoken of as dying in the past, hidden in Christ in the present, and one day appearing with Christ in glory at the point of eschatological unveiling (3:4). ] [60: Wallace, The Basics of New Testament Syntax, 298.] [61: Ibid., 298.]

“ἀπεθάνετε” is a second person, plural, aorist, active, indicative.[footnoteRef:62] This is a proleptic, or futuristic, aorist.[footnoteRef:63] The proleptic aorist is used when the “action is yet to take place.”[footnoteRef:64] It is a simple active since the “subject performs the action,” the subject being “y’all.”[footnoteRef:65] [62: Lohse, A Commentary on the Epistles to the Colossians and to Philemon, 134 states that “ἀπεθάνετε” is now replacing “συνηγέρθητε,” showing how Paul is stating that the “consummation is not yet attained by lies in the future;” Pao, Exegetical Commentary on the New Testament, 213 argues that “ἀπεθάνετε” is now serving as the “grounds for the call to focus on the things above,” thereby focusing on the believer’s death with Christ. ] [63: G J Swart, “Eschatological Vision or Exhortation to Visible Christian Conduct?: Notes on the Interpretation of Colossians 3:4,” Neotestamentica 33, no. 1 (1999): 173, http://web.a.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=12&sid=3db13aff-c41a-4804-ac1a-54521ab88259%40sdc-v-sessmgr01 outlines how “antithetical pairs recur throughout the passage, all serving to emphasize the theme of transition from one state to another.”] [64: Huffman, The Handy Guide to New Testament Greek, 65; Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Colossians, 211 asserts that “ἀπεθάνετε” harkens back to this idea that “having died, and having been even buried with Christ, your sphere of being, action, and enjoyment, is totally different from your former state;” Alford, The Greek Testament, 231 states “being made partakers with Christ’s death cut you loose from the things on earth.”] [65: Huffman, The Handy Guide to New Testament Greek, 67.]

καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ θεῷ

“καὶ” is a connective conjunction, being used to connect the following phrase to this idea that the church in Colossae has died. Connective conjunctions “connects an additional element to a discussion or adds an additional idea to the train of thought. It is often translated ‘and.’”[footnoteRef:66] [66: Wallace, The Basics of New Testament Syntax, 296.]

“ἡ ζωὴ” is a nominative functioning as the subject of the phrase. “ὑμῶν” is a possessive genitive. The possessive genitive “shows possession or belongingness.”[footnoteRef:67] Therefore, this can be translated “your life.” [67: Huffman, The Handy Guide to New Testament Greek, 54.]

“Κέκρυπται” is a third person, singular, perfect, passive, indicative verb. This is an intensive perfect, which is described as emphasizing “the results or present state produced by a past action.”[footnoteRef:68] Huffman states the intensive perfect as “contexts where the emphasis is on the continuing results/effects for a completed action.”[footnoteRef:69] Wallace states that the translation for an intensive perfect is the “present tense.”[footnoteRef:70] This verb is a simple passive since the “subject is receiving the action.”[footnoteRef:71] The church in Colossae is receiving the hope of their lives being eternally hidden with Christ. [68: Wallace, The Basics of New Testament Syntax, 247.] [69: Huffman, The Handy Guide to New Testament Greek, 66; Wilson, A Critical and Exegetical Commentary on Colossians and Philemon, 239 comments that “κέκρυπται” in the perfect “indicates that it has been hidden in the past, and remains hidden;” Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Colossians, 211 also affirms that “life has been hid, and still is in that hidden state;” Alford, The Greek Testament, 231-232 similarly comments saying that your life is “laid up, to be manifested hereafter,” since it is within Christ that “all things concealed are hidden, and He brings them out as seems good to Him;” Pao, Exegetical Commentary on the New Testament, 213 also affirms the beauty in “κέκρυπται;” to hide means close association, security in Christ, the believer’s lives are hidden in Christ where all wisdom is, and the be hidden with Christ “reveals the true identity of believers that can only be found in Christ.”] [70: Wallace, The Basics of New Testament Syntax, 247.] [71: Huffman, The Handy Guide to New Testament Greek, 68.]

“σὺν τῷ Χριστῷ” is a dative of association. The dative of association is outlined as indicating “someone (or thing) “with” or whom the action is accomplished.”[footnoteRef:72] The use of “σὺν” here “indicates that the new spiritual life of believers is experienced in a symbiotic union with the heavenly Christ.”[footnoteRef:73] [72: Ibid., 57.] [73: Harris, Prepositions and Theology in the Greek New Testament, 201.]

“ἐν τῷ θεῷ” is a dative of spatial or sphere. Here, “ἐν” is used to indicate where, in location “of persons.”[footnoteRef:74] The dative of sphere “indicates the sphere or realm in which the word to which it is related takes place or exists.”[footnoteRef:75] Therefore, the translation lends itself to be “and your life lies hidden with Christ in God.” [74: Ibid., 118.] [75: Wallace, The Basics of New Testament Syntax, 72; Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Colossians, 212 states that the phrase “with Christ in God” refers to Jesus enjoying “supreme repose and fellowship in the bosom of His Father.”]

ὅταν ὁ Χριστὸς φανερωθῇ

“ὅταν” is a temporal conjunction. A temporal conjunction “gives the time of the action.”[footnoteRef:76] This conjunction connects this phrase to “κέκρυπται,” indicating that the lives that are now hidden with Christ in God will eventually be revealed when Christ is revealed. “ὁ Χριστὸς” is a nominative functioning as the subject of this phrase. [76: Wallace, The Basics of New Testament Syntax, 301.]

“φανερωθῇ” is a third person, singular, aorist, passive, subjunctive.[footnoteRef:77] This is a proleptic aorist, for “the action is yet to take place.”[footnoteRef:78] It is a simple passive since “the subject receives the action.”[footnoteRef:79] Therefore, Christ is receiving the action of being revealed. This is a subjunctive in indefinite temporal clause. Wallace describes this subjunctive as meaning “whenever” when paired with “ὅταν.”[footnoteRef:80] This type of subjunctive “indicates a future contingency from the perspective of the time of the main verb.”[footnoteRef:81] [77: Swart, “Eschatological Vision or Exhortation to Visible Christian Conduct?: Notes on the Interpretation of Colossians 3:4,” 170 argues that “‘ὅταν’ plus subjunctive most frequently have indefinite temporal meaning;” Lohse, A Commentary on the Epistles to the Colossians and to Philemon, 134 asserts that “φανερωθῇ” refers to “the Parousia in which the veil will be drawn back so that whatever is veiled from our eyes shines in bright light;” Wilson, A Critical and Exegetical Commentary on Colossians and Philemon, 240 also asserts a reading that “φανερωθῇ” refers to “Parousia of Christ;” Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Colossians, 213 views “φανερωθῇ” as being in opposition and contrast to “κέκρυπται.”] [78: Huffman, The Handy Guide to New Testament Greek, 65; Alford, The Greek Testament, 232 states that “Christ shall emerge from His present state of hiddenness, and be personally revealed.”] [79: Huffman The Handy Guide to New Testament Greek, 68.] [80: Wallace, The Basics of New Testament Syntax, 209.] [81: Ibid., 209.]

ἡ ζωὴ ὑμῶν

“ἡ ζωὴ” is a nominative in simple apposition to “ὁ Χριστὸς.” A nominative in simple apposition is outlined as simply renaming “the juxtaposed nominative noun,” which in this case is Christ.[footnoteRef:82] A nominative in simple apposition is typically translated to be a “clarification, description, or identification of who or what is mentioned.”[footnoteRef:83] “ὑμῶν” is a possessive genitive, therefore allowing for the translation “your life.” Though there is a textual critical issue on whether the genitive here is “ὑμῶν” or ἡμῶν, both the external and intrinsic evidence point to “ὑμῶν” being the more original and accurate word within this context.[footnoteRef:84] Therefore, this phrase is translated, “Christ, who is your life.”[footnoteRef:85] [82: Huffman, The Handy Guide to New Testament Greek, 54; Alford, The Greek Testament, 232 states that “Christ is personally Himself that life, and we possess it only by union with Him and His resurrection.” ] [83: Wallace, The Basics of New Testament Syntax, 33.] [84: Based off of external evidence, reading 1, which is “ὑμῶν,” and reading 2, which is “ἡμῶν,” both hold relatively equal weight. Reading 1 has only a slight advantage due to the date of its earliest manuscript. Both readings 1 and 2 have an equal distribution of manuscripts across all of the textual families. Where reading 1 gains greater authority is in the dating of its earliest manuscript, P46. P46 is a primary Alexandrian manuscript that dates back to the third century, which is a century before any manuscript that affirms reading 2. Reading 1 also has two fourth century manuscripts, א and vg. Reading 2’s earliest manuscripts are two fourth century manuscripts, B and copsa. Based off of the quality of witnesses, both reading 1 and reading 2 are tied since they both have primary and secondary Alexandrian manuscripts that support their readings. Based off of the transcriptional evidence, reading 2 would be favored. This is due to the fact that the more difficult reading would be “ἡμῶν.” The immediate literary context it would not make sense to include the inclusive “our” versus “your,” especially because the next clause continues on in the same thought using the second person, not the first. It would then follow that the harmonization tendency would favor reading 2 too since it would attempt to add a more inclusive view of who is in Christ. Scribes would have thought of 1 Cor. 1:18 or 1 Thess. 1:10 and seen the way that Paul oftentimes uses the inclusive first person when referring to eschatological ends, and inevitably assumed that Paul would include himself within this translation as Christ being “our life.” The context leans toward reading 2 since the audience and the author were both understood to be saved individuals. Therefore, the Scribes would have safely assumed that all are saved and revealed before Christ, thereby professing their life to be found in Christ’s, and this is where the inclusive “our” emerges. The intrinsic evidence favors reading 1. Based off of the style and vocabulary of Paul, he rarely uses inclusive pronouns, and when he does it centers around saving grace received by all because of Christ’s redemptive work (Col. 2:14). Typically, Paul uses the third person, indicating that he is addressing his audience and the specific theology that he is attempting to teach them. The immediate context of Colossians lends for reading 1 since the subject in the following clause is the second person plural, “y’all,” which would lend for the more natural “ὑμῶν” in the previous clause. Especially since 3:1-4 is focused on continually admonishing the church in Colossae toward godly and eschatological living, Paul is more focused on the Colossians’ rooting their identity as found in Christ, rather than somewhat randomly including the inclusive pronoun “ἡμῶν.” Therefore, since both the external and intrinsic evidence favor the first reading of “ὑμῶν,” this is likely the original and most accurate reading of Colossians 3:4. ] [85: Lohse, A Commentary on the Epistles to the Colossians and to Philemon, 134 states that “whoever belongs to Christ has already passed from death to life” since Jesus is now declared to be our life; Pao, Exegetical Commentary on the New Testament, 213 asserts that this phrase is to be considered a distributive singular, “the individual person among the wider group is in view.”]

τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ

“τότε” is a temporal conjunction, therefore giving the time to an action. “καὶ” is a connective conjunction, connecting “an additional element to a discussion,” typically translated “also.”[footnoteRef:86] “ὑμεῖς” is a nominative functioning as the subject of the phrase. [86: Wallace, The Basics of New Testament Syntax, 296.]

“Φανερωθήσεσθε” is a second person, plural, future, passive indicative verb. This a predictive future, which is used when the “action is to take place in the future.”[footnoteRef:87] It is passive since “the subject receives the action” of the verb.[footnoteRef:88] In this case, the subject “y’all” is receiving the action of the being revealed in the future at some point. [87: Huffman, The Handy Guide to New Testament Greek, 65.] [88: Huffman, The Handy Guide to New Testament Greek, 68.]

“σὺν αὐτῷ” is a dative of association. Dative of association typically has connotations as spatially “together with” or “jointly with,” indicating “literal accompaniment.”[footnoteRef:89] “ἐν δόξῃ” is a dative of spatial/sphere or locative. Harris describes the use of “ἐν” here as “glorified,” or “in glorified bodies.”[footnoteRef:90] [89: Harris, Prepositions and Theology in the Greek New Testament, 199.] [90: Harris, Prepositions and Theology in the Greek New Testament, 122; Lohse, A Commentary on the Epistles to the Colossians and to Philemon, 135 asserts that Christians will fully understand the fulfillment of the promised unending glory when “communion with Christ” is consummately reached; Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Colossians, 215 view the revealing of glory to be the “first burst of unending splendor.” ]

LEXICAL ANALYSIS

“φανερωθῇ” is the verb that Paul uses in Colossians 3:4 to describe Christ being revealed in the end times. According to Dunn, “φανερωθῇ” would not be “preferable to its near synonym “ἀποκαλύπτω” within this context of the apocalyptic coming of Christ.[footnoteRef:91] Dunn argues that the reason that Paul is using “φανερωθῇ” in 3:4 is to emphasize the contrasting relationship between “φανερωθῇ” and “κρύπτω,” hidden and revealed. [91: Dunn, The Epistles to the Colossians and to Philemon, 208.]

“φανερωθῇ” comes from “φανερόω.” “φανερόω” is defined as “to make manifest, to make known, to show.”[footnoteRef:92] “φανερόω” can also be translated “to make visible what is invisible,” since it is stated to have a causal significance.[footnoteRef:93] It is often used within the New Testament to “denote the act of divine revelation, or with reference to the subject-matter of divine revelation.”[footnoteRef:94] “φανερόω” within the New Testament “directly refers to those to whom the revelation is to be made.”[footnoteRef:95] “φανερόω” in the passive is defined as “to become or be made visible or manifest.”[footnoteRef:96] The passive definition of “φανερόω” can also be translated “to become visible or to be revealed.”[footnoteRef:97] [92: Hermann Cremer, Biblico-Theological Lexicon of New Testament Greek (Edinburgh: T. & T. Clark, 1880), 566.] [93: Gerhard Friedrich, Theological Dictionary of the New Testament, trans. Geoffrey W. Bromiley (Grand Rapids, MI: WM. B. Eerdmans Publishing Company, 1974), 3.] [94: Ibid.] [95: Friedrich, Theological Dictionary of the New Testament, 3.] [96: Ibid.] [97: Ibid., 3.]

“φανερόω” within the New Testament is used frequently. “φανερόω” is most likely a “Hellenistic construct.”[footnoteRef:98] Friedrich asserts that uses “φανερόω” outside of and before the New Testament are sparse, which makes its frequent usage within the New Testament shocking. Within Pauline literature, “ἀποκαλύπτω” and “φανερόω” are seen to be used synonymously.[footnoteRef:99] Within Colossians 3:4, Paul is using “φανερόω” to illuminate the “antithesis revelation/concealment,”[footnoteRef:100] specifically when it comes to a revelation schema which “speaks of the salvation-bringing mediation of proclamation by specific bearers of revelation.”[footnoteRef:101] Within Pauline writings, this revelation schema is “understood Christologically.”[footnoteRef:102] [98: Ibid., 3.] [99: Ibid., 4.] [100: Ibid.] [101: Ibid., 5.] [102: Ibid.]

“φανερόω” is commonly used in Johannine writings, as opposed to “ἀποκαλύπτω,” which is only used when quoting the Old Testament.[footnoteRef:103] “φανερόω” is used by John to show that Jesus is the “manifestation before all eyes” for the purpose of disclosing “divine reality, the name of God.”[footnoteRef:104] “φανερόω” is used by John to appeal to this idea of the Messiah being revealed to man. John describes Jesus as the “revelation of God’s love,” so that humanity might gain life.[footnoteRef:105] [103: Ibid.] [104: Ibid.] [105: Ibid.]

The Post-Apostolic Fathers viewed “φανερόω” within the same afore mentioned revelation schema, the fulfillment of revelation is in the person of Christ.[footnoteRef:106] God has “revealed the truth and heavenly life,” which is being manifest in the physical and spiritual church.[footnoteRef:107] “φανερόω” throughout its use by the Post-Apostolic Fathers relates back to the “revelation in Christ” or the “revelation of God’s mercy and power after man’s wickedness” and being “fully exposed.”[footnoteRef:108] [106: Friedrich, Theological Dictionary of the New Testament, 5.] [107: Ibid.] [108: Ibid., 6.]

Throughout the book of Colossians “φανερόω” is used four times.[footnoteRef:109] Paul uses it twice to refer to his ministry as “disclosing” or “proclaiming clearly” the mystery of the Gospel to his audiences (1:26, 4:4). Paul also uses “φανερόω” to reference the eschaton when both Christ and His chosen ones will “appear” in glory (3:4). [109: John R. Kohlenberger III, Edward W. Goodrick, and James A. Swanson, The Greek-English Concordance to the New Testament (Grand Rapids, MI: Zondervan, 1997), 5747.]

“φανερόω” is used by Paul throughout his letters to mean a revelation of the divine. Paul uses “φανερόω” to demonstrate how the believers “show” and “reveal” Christ in their bodies and through their actions (2 Co. 3:3, 4:10, 4:11). Paul continues to use “φανερόω” to also mean the plain and clear revealing of God’s Word to His people, almost always being used in conjunction with the work of Jesus (Ro. 1:19, 16:26, 2 Co. 11:6, Eph. 5:13, Tit. 1:3).

The New Testament consistently views “φανερόω” to be correlated most commonly with appearance and revelation.[footnoteRef:110] “φανερόω” is used forty-nine times throughout the New Testament, each time referring to a revelation of divine things or to God.[footnoteRef:111] Jesus consistently is noted as “revealing” (Jn. 1:31, 2:11, 17:6) or “making plain” (Mk. 4:22, Jn. 3:21) divine realities to man; as the incarnate deity Jesus revealed the Father to the world so that they might come to a saving faith. “φανερόω” is used continually by other Apostles to illustrate the lasting impact of Jesus’s life and ministry by physically appearing to men and revealing the love of God (1 Jn. 1:2, 3:5, 3:8, 4:9). In addition, “φανερόω” is also associated with the ultimate revealing and Parousia of Christ in the last times (Heb. 9:26, 1 Pe. 5:4, 1 Jn. 2:28, 3:2). Therefore, central to Pauline theology, along with the other New Testament writers, is the incarnate deity of Jesus and His revealing of God, the Scriptures, and the hope of the eschaton when God will reveal Christ and His chosen ones in glory (Col. 3:4, 1 Ti. 3:16, 2 Ti. 1:10). [110: Ibid., 5746.] [111: Ibid.]

SYNTACTICAL/SEMANTIC DIAGRAM

POLISHED TRANSLATION

“1If then y’all were raised with Christ, then y’all seek the things above, which is where Christ is sitting at the right hand of God; 2y’all continually think on things above, not things on the earth. 3 For y’all died and your life is hidden with Christ in God; 4 when Christ has been made visible, who is your life, then also y’all will be made visible with Him in glory.”

THEOLOGICAL CONTRIBUTION

Ultimately in Colossians 3:1-4 Paul is reminding the church in Colossae that “Christ’s resurrection, follow by his ascension and coronation, guarantees their pardon and provides for their purity.”[footnoteRef:112] Then, as Christians, the Colossians are called to baptism which symbolizes Christ’s blood and Spirit being imparted and sealed upon them.[footnoteRef:113] Paul is also asserting that Christians “possess within themselves the life of the resurrection,” therefore leading to the exhortation that they continually live in accordance with this high calling to seek the things above.[footnoteRef:114] Christians are admonished to “let their union with the exalted Christ transform their entire life: mind, heart, and will” (Phil. 3:10).[footnoteRef:115] [112: Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 139.] [113: Ibid, 140.] [114: Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 140] [115: Ibid.]

The spiritual things above that Christians are to continually be seeking are willingly and eagerly given by Christ to those who “humbly ask for them and diligently seek them” (1 Cor. 12:11, Eph. 1:3).[footnoteRef:116] Paul affirms that Christ does indeed have the power to bestow these gifts upon His people, since He has been exalted to the right hand of the Father in heaven (Phil. 2:9, Col. 3:4). The prohibition is then given to not set your minds on things on earth; Paul continually comments on how Christians are to overcome sin and the flesh by looking to Christ (Ro. 12:21, 13:14, Gal. 5:16, Eph. 2:6, Phil. 4:8, Col. 3:12-17). This directly parallels Paul’s theology of walking by the Spirit and not indulging the desires of the flesh, which is in conflict with the will of God for those who are found in Him (Gal. 5:13-26).[footnoteRef:117] [116: Ibid.] [117: Hamm, Philippians, Colossians, Philemon, 213.]

Jesus’s death and life are now emulated in the Christian through death to the flesh and resurrection to life through baptism. This then guarantees the Christian’s union “to Christ by a living faith” (Gal. 2:20).[footnoteRef:118] Paul continually emphasizes the fact that the Christian’s life is united with Christ, progressively becoming more like Him through the process of sanctification (2 Co. 3:18, 4:10, Gal. 1:15-16, 4:19, Phil. 1:21). Therefore, “their new life is hid with Christ,” (Col. 3:3) since they are “ingrafted in Christ by the Spirit,” (Ro. 6:5, 2 Co. 3:16, Eph. 2:22) producing for them a living hope that is indestructible and everlastingly secured by the Savior (Ro. 8:31-39).[footnoteRef:119] This ultimately lends that in the Parousia of Christ, when Christ is revealed, that those whose lives are in Christ will also be revealed with Him (3:4). The Christian’s “public vindication and glory will coincide with [Christ’s],” where both will be found in glorious heavenly splendor (Ro. 8:17, 1 Co. 1:7, Phil 3:20, 1 Thess. 2:19-20, 3:13, 4:13-18, 2 Thess. 1:10, 2 Tim. 4:7).[footnoteRef:120] [118: Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 141.] [119: Ibid., 142.] [120: Hendriksen, Galatians, Ephesians, Philippians, Colossians, and Philemon, 143.]

APPLICATION

As Christians we are admonished and commanded to seek and think on things above, not on things on earth (Col. 3:1-2). This is directly correlated with Paul’s passage in Galatians that outlines what it looks like to walk by the Spirit and not “gratify the desires of the flesh,” which are the temporal things of earth (Gal. 5:6). Paul then gives a list of practical ways that Christians are to act and live as in accordance with this upward call to think and walk by the Spirit in Colossians 3:12-17. The Christian is to be clearly marked with the fruits of the Spirit that produce in us Christ-like qualities as we are continually sanctified towards Him (Gal. 5:22-24). Therefore, we should continually be looking for visible fruits in our lives that represent the work of the Spirit as we forgo the things of this earth, and seek the things above where Christ is seated (Col. 3:3)

Paul’s Christology in Colossians 3:1, which details Christ’s placement as the right hand of the Father, greatly impacts our lives. The ascension and eternal exaltation of our Lord Jesus Christ allows for Him to mediate on our behalf in all power and might. Christ’s ascension and “his coronation at the Father’s right hand” is a “fountain of blessing for his people,” since as our mediator, he is imparting the “priceless treasures” of things above upon His chosen ones.[footnoteRef:121] [121: Ibid., 140.]

Christ is in the “place of highest sovereignty,” having honored the will of His Father, our Savior now sits enthroned forever to one day be fully revealed to all creation in His second coming.[footnoteRef:122] Our eternal hope rests in Colossians 3:4, when Christ will be fully physically revealed to all creation. The glory of this moment extends to us, for we also will be revealed with Christ during the end of days, reveling in the glory of being in the presence of our God and King. Christian hope produces endurance, for “this heavenly orientation of our earthly lives will eventually be heavenly in the literal sense at Christ’s Parousia.”[footnoteRef:123] Our ultimate end of everlasting communion with our Savior and King should influence our lives now toward walking in-step with the Spirit, which produces fruit that aligns with things above. This produces in us lives that are continually being refined to emulate the holiness of our Lord Jesus as we are progressively sanctified in Him. [122: Hamm, Philippians, Colossians, Philemon, 213.] [123: Ibid.]

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