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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Colossians 3 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/colossians/3.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//colossians/3-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Colossians 3</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../colossians/2.htm" title="Colossians 2">◄</a> Colossians 3 <a href="../colossians/4.htm" title="Colossians 4">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>Put On the New Self</h2></div><div align="center"><h3><a href="/colossians/3-1.htm"><b>Colossians 3:1</b></a></h3></div><b>Therefore, since you have been raised with Christ</b><br>This phrase indicates a transition from the theological foundation laid in the previous chapters to practical application. The word "therefore" connects the reader to the preceding discussion about the believer's union with Christ in His death and resurrection (<a href="/colossians/2-12.htm">Colossians 2:12-13</a>). Being "raised with Christ" signifies the believer's new life and identity in Him, echoing <a href="/romans/6-4.htm">Romans 6:4-5</a>, where Paul discusses being united with Christ in His resurrection. This concept is central to understanding the believer's spiritual transformation and the call to live in accordance with this new reality.<p><b>strive for the things above</b><br>The call to "strive" suggests an active, ongoing effort to focus on heavenly realities rather than earthly concerns. This aligns with Jesus' teaching in <a href="/matthew/6-19.htm">Matthew 6:19-21</a>, where He instructs His followers to store up treasures in heaven. The "things above" refer to spiritual values and priorities that reflect God's kingdom, contrasting with the temporal and often sinful nature of earthly pursuits. This exhortation encourages believers to align their thoughts and actions with their heavenly citizenship (<a href="/philippians/3-20.htm">Philippians 3:20</a>).<p><b>where Christ is seated at the right hand of God</b><br>This phrase emphasizes the exalted position of Christ, drawing from <a href="/psalms/110.htm">Psalm 110:1</a>, a messianic prophecy frequently cited in the New Testament (e.g., <a href="/hebrews/1-3.htm">Hebrews 1:3</a>, <a href="/acts/2-33.htm">Acts 2:33</a>). Christ's position at the right hand of God signifies authority, honor, and completion of His redemptive work. It assures believers of His ongoing intercession and sovereign rule (<a href="/romans/8-34.htm">Romans 8:34</a>). The imagery of Christ seated also contrasts with the earthly priesthood, where priests stood to perform their duties, indicating that Christ's sacrificial work is finished (<a href="/hebrews/10-12.htm">Hebrews 10:12</a>). This truth provides a foundation for the believer's hope and motivation to pursue a life that reflects their union with the risen and reigning Christ. <div align="center"><h3><a href="/colossians/3-2.htm"><b>Colossians 3:2</b></a></h3></div><b>Set your minds on things above</b><br>This phrase calls believers to focus their thoughts and desires on heavenly realities rather than earthly distractions. In the context of Colossians, Paul addresses the false teachings and philosophies that were infiltrating the church, urging the Colossians to seek the things of Christ, who is seated at the right hand of God (<a href="/colossians/3.htm">Colossians 3:1</a>). This aligns with Jesus' teaching in <a href="/matthew/6-33.htm">Matthew 6:33</a>, where He instructs to seek first the kingdom of God. The "things above" refer to the eternal truths and values of God's kingdom, contrasting with the temporal and often deceptive nature of worldly pursuits. This mindset is a call to spiritual maturity and alignment with God's will, reflecting the transformation that comes from being united with Christ.<p><b>not on earthly things</b><br>This part of the verse emphasizes the contrast between the eternal and the temporal. Earthly things can include material possessions, status, and human wisdom, which are often fleeting and can lead to idolatry or distraction from God's purposes. In the cultural context of the Colossians, there was a temptation to adhere to human traditions and legalistic practices, which Paul warns against earlier in the letter (<a href="/colossians/2-8.htm">Colossians 2:8, 20</a>-23). The admonition to avoid setting one's mind on earthly things is echoed in 1 <a href="/john/2-15.htm">John 2:15-17</a>, where believers are cautioned against loving the world and its desires. This directive encourages a life of faith that prioritizes spiritual growth and eternal perspective, recognizing that true fulfillment and purpose are found in Christ alone. <div align="center"><h3><a href="/colossians/3-3.htm"><b>Colossians 3:3</b></a></h3></div><b>For you died</b><br>This phrase refers to the spiritual death that occurs when a believer accepts Christ. It signifies the end of the old self, which is dominated by sin and worldly desires. This concept is rooted in the idea of dying to sin, as seen in <a href="/romans/6-2.htm">Romans 6:2-4</a>, where Paul explains that believers are baptized into Christ's death. The death here is metaphorical, representing a decisive break from the past life of sin. Historically, this aligns with the early Christian practice of baptism, symbolizing death to the old life and resurrection to a new life in Christ.<p><b>and your life is now hidden</b><br>The notion of being "hidden" suggests security and protection. In the cultural context of the time, being hidden could imply being kept safe from harm or being preserved for a future purpose. This aligns with the biblical theme of God as a refuge and fortress, as seen in Psalms 27:5. The hidden life also indicates a transformation that is not yet fully visible to the world, echoing the idea of the already-but-not-yet aspect of salvation.<p><b>with Christ</b><br>This phrase emphasizes the believer's union with Christ, a central theme in Pauline theology. Being "with Christ" signifies a close, personal relationship and shared identity with Him. This union is foundational to the Christian life, as it is through Christ that believers receive spiritual blessings and eternal life. Theologically, this reflects the concept of being in Christ, as mentioned in <a href="/2_corinthians/5-17.htm">2 Corinthians 5:17</a>, where believers are described as new creations.<p><b>in God</b><br>The phrase "in God" underscores the ultimate source of the believer's security and identity. It reflects the Trinitarian relationship, where Christ is in God, and believers are in Christ. This connection provides assurance of salvation and eternal life, as seen in <a href="/john/10-28.htm">John 10:28-30</a>, where Jesus speaks of His followers being secure in the Father's hand. The cultural context of the time would have understood this as a profound statement of belonging and protection, contrasting with the insecurity of pagan beliefs. <div align="center"><h3><a href="/colossians/3-4.htm"><b>Colossians 3:4</b></a></h3></div><b>When Christ, who is your life,</b><br>This phrase emphasizes the centrality of Christ in the believer's existence. In the context of Colossians, Paul combats false teachings by affirming the supremacy of Christ (<a href="/colossians/1-15.htm">Colossians 1:15-20</a>). The idea that Christ is "your life" suggests a profound union with Him, echoing <a href="/galatians/2-20.htm">Galatians 2:20</a>, where Paul states, "I have been crucified with Christ and I no longer live, but Christ lives in me." This reflects the transformative power of salvation, where believers are called to live in a manner that reflects Christ's life and teachings.<p><b>appears,</b><br>The term "appears" refers to the second coming of Christ, a future event anticipated by early Christians. This expectation is rooted in Jesus' own promises (<a href="/matthew/24-30.htm">Matthew 24:30</a>) and is a recurring theme in the New Testament (<a href="/1_thessalonians/4-16.htm">1 Thessalonians 4:16-17</a>). The Greek word used here, "phaneroō," implies a revelation or manifestation, indicating that Christ's return will be visible and undeniable. This event is a cornerstone of Christian eschatology, providing hope and motivation for holy living.<p><b>then you also will appear with Him</b><br>This promise assures believers of their participation in Christ's glory. The concept of appearing "with Him" underscores the intimate relationship between Christ and His followers. It reflects the idea of being co-heirs with Christ (<a href="/romans/8-17.htm">Romans 8:17</a>) and is a fulfillment of Jesus' prayer in <a href="/john/17-24.htm">John 17:24</a>, where He desires His followers to be with Him and see His glory. This union is both spiritual and eschatological, pointing to the ultimate redemption and glorification of believers.<p><b>in glory.</b><br>The term "glory" signifies the divine radiance and majesty associated with God's presence. In biblical terms, glory often denotes honor, splendor, and the manifestation of God's nature (<a href="/exodus/33-18.htm">Exodus 33:18-23</a>). For believers, appearing "in glory" means sharing in the divine nature and eternal life promised through Christ (<a href="/2_peter/1-4.htm">2 Peter 1:4</a>). This future glorification is a transformation into the likeness of Christ (<a href="/philippians/3-21.htm">Philippians 3:21</a>), fulfilling the hope of resurrection and eternal life. <div align="center"><h3><a href="/colossians/3-5.htm"><b>Colossians 3:5</b></a></h3></div><b>Put to death, therefore,</b><br>This phrase calls for decisive action against sin, using the metaphor of execution to emphasize the seriousness of the task. The term "put to death" suggests a complete and final break from sinful behaviors. This echoes Jesus' teaching in <a href="/matthew/5-29.htm">Matthew 5:29-30</a>, where He advises drastic measures to avoid sin. The use of "therefore" connects this command to the preceding verses, where believers are reminded of their new life in Christ and the need to set their minds on things above.<p><b>the components of your earthly nature:</b><br>The "earthly nature" refers to the sinful tendencies inherent in humanity due to the Fall (Genesis 3). This nature is contrasted with the new nature believers receive in Christ (<a href="/2_corinthians/5-17.htm">2 Corinthians 5:17</a>). The call to put to death these components is a call to live according to the Spirit, as Paul also discusses in <a href="/romans/8-13.htm">Romans 8:13</a>. The term "components" suggests that these are parts of a larger whole, indicating that sin is multifaceted and pervasive.<p><b>sexual immorality,</b><br>Sexual immorality, or "porneia" in Greek, encompasses all forms of illicit sexual behavior, including adultery, fornication, and homosexuality. In the Greco-Roman world, such practices were common and often accepted, making this command counter-cultural. The early church was called to a higher standard, reflecting God's design for sexuality as seen in <a href="/genesis/2-24.htm">Genesis 2:24</a> and affirmed by Jesus in <a href="/matthew/19-4.htm">Matthew 19:4-6</a>.<p><b>impurity,</b><br>Impurity goes beyond physical acts to include thoughts and intentions that are morally unclean. This term is often associated with ritual uncleanness in the Old Testament (Leviticus 15), but in the New Testament, it takes on a moral dimension. Jesus emphasized the importance of inner purity in <a href="/matthew/5-8.htm">Matthew 5:8</a>, highlighting that true righteousness begins in the heart.<p><b>lust,</b><br>Lust refers to intense and uncontrolled desires, often of a sexual nature. It is a distortion of the natural desires God has given. <a href="/james/1-14.htm">James 1:14-15</a> describes how lust leads to sin and ultimately death. The call to put to death lust is a call to align one's desires with God's will, as seen in <a href="/galatians/5-24.htm">Galatians 5:24</a>, where believers are urged to crucify the flesh with its passions.<p><b>evil desires,</b><br>Evil desires encompass a broader range of sinful cravings beyond sexual lust. These desires are rooted in the sinful nature and are contrary to the desires of the Spirit (<a href="/galatians/5-17.htm">Galatians 5:17</a>). The transformation of desires is a key aspect of sanctification, as believers are called to desire what is good, pure, and holy (<a href="/philippians/4-8.htm">Philippians 4:8</a>).<p><b>and greed,</b><br>Greed, or covetousness, is an insatiable desire for more, often at the expense of others. It is a form of idolatry because it places material possessions or wealth above God. Jesus warned against greed in <a href="/luke/12-15.htm">Luke 12:15</a>, emphasizing that life does not consist in an abundance of possessions. The Tenth Commandment (<a href="/exodus/20-17.htm">Exodus 20:17</a>) also addresses this issue, highlighting its longstanding presence as a human struggle.<p><b>which is idolatry.</b><br>Idolatry is the worship of anything other than the one true God. By equating greed with idolatry, Paul underscores the spiritual danger of allowing desires for material things to take precedence over devotion to God. This connection is seen throughout Scripture, where idolatry is consistently condemned (<a href="/exodus/20-3.htm">Exodus 20:3-4, 1</a> <a href="/john/5-21.htm">John 5:21</a>). The call to put to death these sins is ultimately a call to worship God alone, as seen in Jesus' declaration in <a href="/matthew/4-10.htm">Matthew 4:10</a>. <div align="center"><h3><a href="/colossians/3-6.htm"><b>Colossians 3:6</b></a></h3></div><b>Because of these</b><br>This phrase refers to the sinful behaviors and attitudes listed in the preceding verses, such as sexual immorality, impurity, lust, evil desires, and greed. These actions are contrary to God's holy nature and His commandments. In the broader biblical context, sin is consistently shown to separate humanity from God, as seen in <a href="/genesis/3.htm">Genesis 3</a> with the fall of man. The consequences of sin are a recurring theme throughout Scripture, emphasizing the need for repentance and redemption.<p><b>the wrath of God</b><br>The wrath of God is a significant biblical concept, representing His righteous anger and judgment against sin. It is not arbitrary or capricious but is a response to human rebellion and disobedience. In <a href="/romans/1-18.htm">Romans 1:18</a>, Paul speaks of God's wrath being revealed against all ungodliness and unrighteousness. The wrath of God is a reminder of His holiness and justice, and it underscores the seriousness of sin. It also points to the necessity of Christ's atoning sacrifice, which satisfies God's wrath for those who believe.<p><b>is coming</b><br>This phrase indicates the certainty and imminence of God's judgment. The New Testament often speaks of the coming judgment as both a present reality and a future event. In <a href="/2_peter/3-10.htm">2 Peter 3:10</a>, the day of the Lord is described as coming like a thief, emphasizing its unexpected nature. The certainty of God's judgment serves as a call to repentance and faith, urging believers to live in a manner worthy of their calling.<p><b>on the sons of disobedience</b><br>The term "sons of disobedience" refers to those who persist in sin and rebellion against God. It is a Hebraic expression denoting a characteristic or defining trait, similar to "children of wrath" in <a href="/ephesians/2-3.htm">Ephesians 2:3</a>. This phrase highlights the contrast between those who follow Christ and those who reject Him. In the cultural context of the early church, this distinction was crucial as believers were called to live differently from the surrounding pagan society. The phrase serves as a warning and a call to holiness, urging believers to separate themselves from the practices that incur God's wrath. <div align="center"><h3><a href="/colossians/3-7.htm"><b>Colossians 3:7</b></a></h3></div><b>When you lived among them</b><br>This phrase refers to the past life of the Colossian believers before their conversion to Christianity. The "them" likely refers to the Gentile community and its practices, which were often characterized by idolatry and immorality. In the broader context of Colossians, Paul is addressing a predominantly Gentile audience who had been living according to the cultural norms of the Greco-Roman world. This world was marked by polytheism and a variety of moral and ethical standards that were contrary to the teachings of Christ. The phrase emphasizes the transformation that occurs when one becomes a follower of Jesus, leaving behind the old ways of life.<p><b>you also used to walk</b><br>The term "walk" is often used in Scripture to describe one's way of life or conduct. In <a href="/ephesians/2-2.htm">Ephesians 2:2</a>, Paul similarly describes the former way of life as walking according to the course of this world. This metaphor of walking suggests a habitual lifestyle, indicating that the behaviors and attitudes were not occasional but rather a consistent pattern. The use of "used to" highlights the change that has taken place in the believers' lives, underscoring the theme of transformation and renewal found throughout the New Testament. This transformation is a key aspect of Christian conversion, where believers are called to walk in newness of life (<a href="/romans/6-4.htm">Romans 6:4</a>).<p><b>in these ways</b><br>The "ways" refer to the sinful behaviors and practices that were common in the lives of the Colossians before their conversion. In the preceding verses, Paul lists specific sins such as sexual immorality, impurity, passion, evil desire, and greed, which he equates with idolatry. These behaviors were prevalent in the pagan culture of the time and were often associated with the worship of various deities. The call to abandon these ways is a call to holiness and a reflection of the new identity in Christ. This aligns with the broader biblical narrative of God's people being set apart and called to live according to His statutes, as seen in <a href="/leviticus/20-26.htm">Leviticus 20:26</a> and <a href="/1_peter/1-15.htm">1 Peter 1:15-16</a>. <div align="center"><h3><a href="/colossians/3-8.htm"><b>Colossians 3:8</b></a></h3></div><b>But now you must put aside all such things as these:</b><br>This phrase marks a transition from the old self to the new self in Christ. The Apostle Paul is urging believers to actively discard behaviors that are inconsistent with their new identity in Christ. The use of "put aside" suggests a deliberate and conscious effort, akin to taking off old, dirty clothes. This imagery is consistent with other Pauline writings, such as <a href="/ephesians/4-22.htm">Ephesians 4:22-24</a>, where believers are encouraged to put off the old self and put on the new self. The urgency of "now" emphasizes the immediate need for transformation in the believer's life.<p><b>anger,</b><br>Anger, in this context, refers to a deep-seated, smoldering bitterness. It is an emotion that can lead to sin if not controlled, as seen in <a href="/ephesians/4-26.htm">Ephesians 4:26-27</a>, where Paul advises not to let the sun go down on one's anger. The Bible acknowledges that God Himself can be righteously angry, but human anger often leads to unrighteousness. <a href="/james/1-19.htm">James 1:19-20</a> further advises believers to be slow to anger, as human anger does not produce the righteousness that God desires.<p><b>rage,</b><br>Rage is an intense, explosive outburst of anger. It is more violent and uncontrolled than anger and can lead to destructive actions. The Greek word used here is "thumos," which conveys a sense of fury or wrath. This type of behavior is contrary to the fruit of the Spirit, which includes self-control (<a href="/galatians/5-22.htm">Galatians 5:22-23</a>). The destructive nature of rage is evident in biblical narratives, such as Cain's rage leading to the murder of Abel (<a href="/genesis/4-5.htm">Genesis 4:5-8</a>).<p><b>malice,</b><br>Malice involves harboring ill will or the desire to harm others. It is a deliberate intention to cause pain or distress. This attitude is antithetical to the love and forgiveness that Christians are called to exhibit, as seen in <a href="/1_peter/2.htm">1 Peter 2:1</a>, where believers are urged to rid themselves of all malice. Malice is often the root of other sins, such as slander and deceit, and is incompatible with the new life in Christ.<p><b>slander,</b><br>Slander involves speaking false or damaging statements about others. It is a violation of the commandment against bearing false witness (<a href="/exodus/20-16.htm">Exodus 20:16</a>) and is condemned throughout Scripture. In the New Testament, slander is listed among the sins that defile a person (<a href="/mark/7-21.htm">Mark 7:21-23</a>). Believers are called to speak truthfully and lovingly, as seen in <a href="/ephesians/4-15.htm">Ephesians 4:15</a>, where Paul encourages speaking the truth in love.<p><b>and filthy language from your lips.</b><br>Filthy language refers to obscene, abusive, or vulgar speech. Such language is inconsistent with the purity and holiness that God desires for His people. <a href="/ephesians/4-29.htm">Ephesians 4:29</a> advises believers to let no corrupting talk come out of their mouths, but only what is helpful for building others up. The transformation of speech is a reflection of the heart's transformation, as Jesus taught that out of the abundance of the heart, the mouth speaks (<a href="/matthew/12-34.htm">Matthew 12:34</a>). <div align="center"><h3><a href="/colossians/3-9.htm"><b>Colossians 3:9</b></a></h3></div><b>Do not lie to one another</b><br>This command reflects the moral and ethical standards expected of believers. Lying is consistently condemned throughout Scripture (<a href="/proverbs/12-22.htm">Proverbs 12:22</a>, <a href="/ephesians/4-25.htm">Ephesians 4:25</a>). In the cultural context of the early church, honesty was crucial for maintaining unity and trust within the Christian community. The early Christians were often under scrutiny and persecution, making integrity vital for their witness. The prohibition against lying also aligns with the character of God, who is truth (<a href="/john/14-6.htm">John 14:6</a>), and the nature of Jesus Christ, who exemplified truthfulness in His earthly ministry.<p><b>since you have taken off the old self</b><br>The imagery of taking off the "old self" suggests a deliberate and conscious action, akin to removing old, worn-out clothing. This metaphor is used by Paul to describe the transformation that occurs in a believer's life upon accepting Christ (<a href="/romans/6-6.htm">Romans 6:6</a>, <a href="/ephesians/4-22.htm">Ephesians 4:22</a>). The "old self" represents the sinful nature and lifestyle that characterized a person before conversion. This concept is rooted in the idea of repentance and the new birth, where believers are called to live in a manner that reflects their new identity in Christ (<a href="/2_corinthians/5-17.htm">2 Corinthians 5:17</a>).<p><b>with its practices</b><br>The "practices" of the old self refer to the sinful behaviors and habits that were part of the believer's former way of life. These practices are detailed earlier in the chapter (<a href="/colossians/3-5.htm">Colossians 3:5-8</a>) and include immorality, impurity, passion, evil desire, and greed. The call to abandon these practices is a call to holiness and sanctification, aligning with the broader biblical theme of being set apart for God's purposes (<a href="/1_peter/1-15.htm">1 Peter 1:15-16</a>). This transformation is not merely external but involves a renewal of the mind and heart, empowered by the Holy Spirit (<a href="/romans/12-2.htm">Romans 12:2</a>, <a href="/galatians/5-16.htm">Galatians 5:16-25</a>). <div align="center"><h3><a href="/colossians/3-10.htm"><b>Colossians 3:10</b></a></h3></div><b>and have put on the new self</b><br>This phrase signifies a transformation that occurs in a believer's life. The imagery of "putting on" suggests a deliberate action, akin to changing clothes, symbolizing a departure from the old sinful nature and embracing a new identity in Christ. This concept is echoed in <a href="/ephesians/4-24.htm">Ephesians 4:24</a>, where believers are encouraged to put on the new self, created to be like God in true righteousness and holiness. The "new self" represents a regenerated nature, aligning with the teachings of Jesus about being born again (<a href="/john/3-3.htm">John 3:3</a>). This transformation is not merely external but involves a profound internal change, reflecting the indwelling of the Holy Spirit.<p><b>which is being renewed in knowledge</b><br>The renewal process is ongoing, indicating that spiritual growth and maturity are continuous throughout a believer's life. The term "knowledge" here refers to a deep, experiential understanding of God and His will, rather than mere intellectual assent. This renewal is facilitated by the Holy Spirit and involves a transformation of the mind, as described in <a href="/romans/12-2.htm">Romans 12:2</a>. The Greek word for "knowledge" (epignosis) implies a full, discerned understanding, suggesting that believers are called to grow in their comprehension of divine truths. This aligns with the call to grow in grace and knowledge of our Lord and Savior Jesus Christ (<a href="/2_peter/3-18.htm">2 Peter 3:18</a>).<p><b>in the image of its Creator</b><br>This phrase points back to the original creation of humanity in the image of God (<a href="/genesis/1-27.htm">Genesis 1:27</a>). The fall of man marred this image, but through Christ, believers are being restored to reflect God's character and attributes. The "image" here is not a physical likeness but a spiritual and moral resemblance to God, emphasizing holiness, righteousness, and love. This restoration process is a fulfillment of God's redemptive plan, as believers are conformed to the likeness of His Son (<a href="/romans/8-29.htm">Romans 8:29</a>). The ultimate goal is to reflect Christ's character, as He is the perfect image of the invisible God (<a href="/colossians/1-15.htm">Colossians 1:15</a>). <div align="center"><h3><a href="/colossians/3-11.htm"><b>Colossians 3:11</b></a></h3></div><b>Here there is no Greek or Jew</b><br>In the early church, distinctions between Greek and Jew were significant, as Jews were God's chosen people and Greeks represented the Gentile world. This phrase emphasizes the breaking down of ethnic and religious barriers within the body of Christ. The Apostle Paul, who wrote this letter, often addressed the unity of believers, as seen in <a href="/galatians/3-28.htm">Galatians 3:28</a>. The church in Colossae was a diverse community, and Paul sought to remind them that their identity in Christ transcended cultural and ethnic divisions.<p><b>circumcised or uncircumcised</b><br>Circumcision was a sign of the covenant between God and Abraham's descendants, marking Jewish identity. In the New Testament, the physical act of circumcision became a point of contention, as seen in <a href="/acts/15.htm">Acts 15</a>, where the early church debated its necessity for salvation. Paul argues that in Christ, physical circumcision is irrelevant; what matters is faith and the circumcision of the heart (<a href="/romans/2-29.htm">Romans 2:29</a>). This reflects the new covenant where external rituals are secondary to internal transformation.<p><b>barbarian, Scythian</b><br>The term "barbarian" was used by Greeks to describe those who did not speak Greek and were considered uncivilized. Scythians were a nomadic people from the region north of the Black Sea, often viewed as the epitome of barbarism. By including these groups, Paul underscores the radical inclusivity of the gospel, which reaches even those considered the lowest in society. This echoes the prophetic vision of nations coming together in worship, as seen in <a href="/isaiah/2-2.htm">Isaiah 2:2-4</a>.<p><b>slave, or free</b><br>Slavery was a common institution in the Roman Empire, and the early church included both slaves and free individuals. In Christ, social status is irrelevant, as all are equal before God. This teaching is consistent with Paul's letter to Philemon, where he appeals for the acceptance of Onesimus, a runaway slave, as a brother in Christ. The message challenges societal norms and calls for a new community where love and equality prevail.<p><b>but Christ is all and is in all</b><br>This phrase encapsulates the centrality of Christ in the believer's life and the church. Christ being "all" signifies His preeminence and sufficiency, themes Paul elaborates on earlier in <a href="/colossians/1-15.htm">Colossians 1:15-20</a>. "In all" indicates the indwelling presence of Christ in every believer, uniting them into one body. This reflects the mystery of the gospel, where Christ's presence transcends all human distinctions, fulfilling the promise of a new creation (<a href="/2_corinthians/5-17.htm">2 Corinthians 5:17</a>). <div align="center"><h3><a href="/colossians/3-12.htm"><b>Colossians 3:12</b></a></h3></div><b>Therefore, as the elect of God</b><br>This phrase identifies believers as chosen by God, a concept rooted in the Old Testament where Israel is described as God's chosen people (<a href="/deuteronomy/7-6.htm">Deuteronomy 7:6</a>). In the New Testament, this election extends to all who are in Christ, emphasizing God's sovereign grace (<a href="/ephesians/1-4.htm">Ephesians 1:4-5</a>). The term "elect" underscores a special relationship with God, implying a call to live according to His purposes.<p><b>holy and beloved</b><br>Believers are set apart (holy) and deeply loved by God. Holiness reflects God's nature and calls for a life distinct from worldly values (<a href="/1_peter/1-15.htm">1 Peter 1:15-16</a>). Being "beloved" indicates a profound, covenantal love, reminiscent of God's love for Israel (<a href="/jeremiah/31-3.htm">Jeremiah 31:3</a>) and Christ's love for the Church (<a href="/ephesians/5-25.htm">Ephesians 5:25</a>).<p><b>clothe yourselves</b><br>This metaphor suggests putting on virtues as one would put on clothing, indicating a deliberate and visible transformation. It echoes the imagery of putting on the "new self" (<a href="/ephesians/4-24.htm">Ephesians 4:24</a>) and reflects the transformation expected in a believer's life through the Holy Spirit.<p><b>with hearts of compassion</b><br>Compassion involves a deep empathy and concern for others, mirroring Christ's compassion for humanity (<a href="/matthew/9-36.htm">Matthew 9:36</a>). It is a call to feel and act with mercy, as seen in the parable of the Good Samaritan (<a href="/luke/10-33.htm">Luke 10:33-34</a>).<p><b>kindness</b><br>Kindness is an attribute of God (<a href="/romans/2-4.htm">Romans 2:4</a>) and a fruit of the Spirit (<a href="/galatians/5-22.htm">Galatians 5:22</a>). It involves benevolence and a readiness to do good, reflecting God's kindness in Christ (<a href="/titus/3-4.htm">Titus 3:4-5</a>).<p><b>humility</b><br>Humility is the opposite of pride and is essential for Christian unity and service (<a href="/philippians/2-3.htm">Philippians 2:3-4</a>). Jesus exemplified ultimate humility by taking on human form and dying on the cross (<a href="/philippians/2-5.htm">Philippians 2:5-8</a>).<p><b>gentleness</b><br>Gentleness, or meekness, is strength under control. It is a quality of Christ (<a href="/matthew/11-29.htm">Matthew 11:29</a>) and is vital for maintaining peace and resolving conflicts (<a href="/galatians/6.htm">Galatians 6:1</a>).<p><b>and patience</b><br>Patience involves enduring difficult circumstances and people with a calm spirit. It reflects God's patience with humanity (<a href="/2_peter/3-9.htm">2 Peter 3:9</a>) and is crucial for bearing with one another in love (<a href="/ephesians/4-2.htm">Ephesians 4:2</a>). <div align="center"><h3><a href="/colossians/3-13.htm"><b>Colossians 3:13</b></a></h3></div><b>Bear with one another</b><br>This phrase emphasizes the importance of patience and tolerance within the Christian community. In the context of the early church, believers came from diverse backgrounds, including Jews and Gentiles, which often led to cultural and religious tensions. Bearing with one another involves enduring these differences and maintaining unity. This concept is echoed in <a href="/ephesians/4-2.htm">Ephesians 4:2</a>, where Paul urges believers to be humble, gentle, and patient, bearing with one another in love. The call to bear with one another reflects the character of Christ, who showed patience and compassion throughout His ministry.<p><b>and forgive any complaint you may have against someone else.</b><br>Forgiveness is a central theme in Christian teaching, rooted in the example of Jesus Christ. In the historical context of Colossians, the early church faced internal conflicts and grievances. Paul instructs believers to forgive grievances, which aligns with Jesus' teachings in the Sermon on the Mount (<a href="/matthew/6-14.htm">Matthew 6:14-15</a>), where He emphasizes the necessity of forgiving others to receive God's forgiveness. This directive also reflects the Jewish understanding of forgiveness, which involves releasing others from debts or wrongs, as seen in the Year of Jubilee (Leviticus 25). Forgiveness is not merely a personal act but a communal one, essential for maintaining harmony within the body of Christ.<p><b>Forgive as the Lord forgave you.</b><br>This phrase sets the standard for forgiveness, pointing to the ultimate example of Christ's forgiveness. Jesus' sacrificial death on the cross is the foundation for Christian forgiveness, as He bore the sins of humanity and offered reconciliation with God (<a href="/ephesians/1-7.htm">Ephesians 1:7</a>). The call to forgive as the Lord forgave underscores the depth and breadth of divine forgiveness, which is unconditional and complete. This mirrors the parable of the unmerciful servant in <a href="/matthew/18-21.htm">Matthew 18:21-35</a>, where Jesus teaches that those who have been forgiven much should also forgive others. The phrase challenges believers to emulate Christ's grace and mercy, fostering a community that reflects God's love and forgiveness. <div align="center"><h3><a href="/colossians/3-14.htm"><b>Colossians 3:14</b></a></h3></div><b>And over all these virtues</b><br>This phrase suggests a hierarchy or prioritization of virtues, indicating that love is the supreme virtue that should be placed above all others. In the context of <a href="/colossians/3.htm">Colossians 3</a>, Paul has been discussing various virtues such as compassion, kindness, humility, gentleness, and patience. The imagery of "putting on" these virtues is akin to clothing oneself, which is a common metaphor in Paul's writings (see <a href="/ephesians/4-24.htm">Ephesians 4:24</a>). This metaphor would resonate with the Colossian audience, who were familiar with the importance of clothing in Roman society as a symbol of identity and status.<p><b>put on love</b><br>The act of "putting on" love implies an intentional and active choice, much like dressing oneself. Love is not merely an emotion but an action and commitment. In the biblical context, love (agape) is selfless, sacrificial, and unconditional, reflecting the love of Christ. This aligns with Jesus' commandment in <a href="/john/13-34.htm">John 13:34-35</a>, where He instructs His disciples to love one another as He has loved them. Love is the defining characteristic of a follower of Christ and is central to Christian ethics.<p><b>which is the bond of perfect unity</b><br>Love is described as the "bond" that holds everything together in perfect unity. The Greek word for "bond" (syndesmos) can refer to ligaments that hold the body together, suggesting that love is the force that unites and strengthens the community of believers. This unity is not merely the absence of conflict but a harmonious and complete oneness that reflects the unity of the Trinity. The concept of unity is echoed in <a href="/ephesians/4-3.htm">Ephesians 4:3</a>, where believers are urged to maintain the unity of the Spirit through the bond of peace. In a historical context, the early church faced divisions and false teachings, making the call to unity through love particularly relevant. <div align="center"><h3><a href="/colossians/3-15.htm"><b>Colossians 3:15</b></a></h3></div><b>Let the peace of Christ rule in your hearts</b><br>The "peace of Christ" refers to the inner tranquility and harmony that comes from a relationship with Jesus. This peace is not merely the absence of conflict but a profound sense of well-being and assurance rooted in Christ's redemptive work. In the biblical context, peace (shalom in Hebrew) encompasses completeness and wholeness. The phrase "rule in your hearts" suggests that this peace should act as an umpire or decision-maker in our lives, guiding our thoughts and actions. This aligns with <a href="/philippians/4-7.htm">Philippians 4:7</a>, where the peace of God is said to guard our hearts and minds. Historically, the Colossian church faced false teachings and internal strife, making this exhortation particularly relevant as a call to unity and focus on Christ's teachings.<p><b>for to this you were called</b><br>Believers are called to live in peace as part of their divine vocation. This calling is not just an individual experience but a communal one, reflecting the unity and harmony that should characterize the body of Christ. The concept of being "called" is a recurring theme in the New Testament, emphasizing God's initiative in bringing people into a relationship with Him (<a href="/romans/8-28.htm">Romans 8:28-30</a>). This calling is both a privilege and a responsibility, urging believers to live in a manner worthy of their calling (<a href="/ephesians/4.htm">Ephesians 4:1</a>).<p><b>as members of one body</b><br>The imagery of the church as a body is a powerful metaphor used by Paul to describe the interconnectedness and interdependence of believers (<a href="/1_corinthians/12-12.htm">1 Corinthians 12:12-27</a>). Each member has a unique role and function, contributing to the overall health and unity of the body. This metaphor underscores the importance of peace and harmony within the church, as discord can disrupt the body's function. The historical context of the early church, with its diverse membership of Jews and Gentiles, highlights the need for unity amidst diversity.<p><b>And be thankful</b><br>Thankfulness is a recurring theme in Paul's letters, reflecting an attitude of gratitude that should permeate the believer's life. This gratitude is directed towards God for His grace, mercy, and provision. In the cultural context of the Greco-Roman world, gratitude was a valued virtue, but Paul elevates it to a spiritual discipline that acknowledges God's sovereignty and goodness. <a href="/colossians/3-17.htm">Colossians 3:17</a> further emphasizes this by instructing believers to do everything in the name of the Lord Jesus, giving thanks to God the Father through Him. This attitude of thankfulness fosters a spirit of contentment and joy, reinforcing the peace that should rule in believers' hearts. <div align="center"><h3><a href="/colossians/3-16.htm"><b>Colossians 3:16</b></a></h3></div><b>Let the word of Christ richly dwell within you</b><br>This phrase emphasizes the importance of allowing the teachings and message of Jesus Christ to permeate every aspect of one's life. The "word of Christ" refers to the gospel and the teachings of Jesus, which are foundational to Christian faith. The term "richly" suggests abundance and depth, indicating that believers should not merely have a superficial understanding but should be deeply rooted in the scriptures. This echoes the call in <a href="/psalms/119-11.htm">Psalm 119:11</a> to hide God's word in one's heart. The idea of dwelling suggests a permanent residence, implying that the teachings of Christ should be a constant presence in the believer's life.<p><b>as you teach and admonish one another with all wisdom</b><br>Teaching and admonishing are communal activities, highlighting the role of the church community in spiritual growth. Teaching involves imparting knowledge and understanding, while admonishing includes correction and guidance. The phrase "with all wisdom" suggests that these activities should be conducted with discernment and understanding, reflecting the wisdom that comes from God (<a href="/james/1-5.htm">James 1:5</a>). This wisdom is not merely human insight but is rooted in the fear of the Lord (<a href="/proverbs/9-10.htm">Proverbs 9:10</a>). The early church placed a strong emphasis on communal learning and accountability, as seen in <a href="/acts/2-42.htm">Acts 2:42</a>, where believers devoted themselves to the apostles' teaching and fellowship.<p><b>and as you sing psalms, hymns, and spiritual songs</b><br>Music and singing have always been integral to worship and spiritual expression. Psalms refer to the Old Testament psalms, which were often sung in Jewish worship. Hymns are songs of praise that may have been composed by early Christians to express their faith in Christ. Spiritual songs could include a variety of musical expressions inspired by the Holy Spirit. This diversity in musical forms reflects the richness of Christian worship and the various ways believers can express their devotion. Singing together fosters unity and allows the community to declare their faith collectively, as seen in <a href="/ephesians/5-19.htm">Ephesians 5:19</a>.<p><b>with gratitude in your hearts to God</b><br>Gratitude is a central theme in Christian life, reflecting an attitude of thankfulness for God's grace and blessings. This phrase underscores the importance of a heart posture that acknowledges God's goodness and sovereignty. Gratitude is not merely an emotional response but a deliberate choice to recognize God's work in one's life. This aligns with <a href="/1_thessalonians/5-18.htm">1 Thessalonians 5:18</a>, which calls believers to give thanks in all circumstances. The heart, in biblical terms, represents the center of one's being, including emotions, will, and intellect, indicating that gratitude should permeate every aspect of a believer's life. <div align="center"><h3><a href="/colossians/3-17.htm"><b>Colossians 3:17</b></a></h3></div><b>And whatever you do, in word or deed</b><br>This phrase emphasizes the comprehensive nature of Christian living, where every action and speech should reflect one's faith. The Apostle Paul, writing to the Colossians, underscores that there is no separation between sacred and secular activities for believers. This aligns with <a href="/1_corinthians/10-31.htm">1 Corinthians 10:31</a>, which instructs believers to do everything for the glory of God. The cultural context of the early church involved a diverse community of Jews and Gentiles, where daily life was intertwined with religious practices. Paul’s instruction serves as a reminder that all aspects of life are acts of worship.<p><b>do it all in the name of the Lord Jesus</b><br>To do something in the name of the Lord Jesus means to act with His authority and in a manner that reflects His character. This phrase calls believers to represent Christ in their actions and words, serving as His ambassadors (<a href="/2_corinthians/5-20.htm">2 Corinthians 5:20</a>). The name of Jesus holds significant power and authority, as seen in <a href="/acts/4-12.htm">Acts 4:12</a>, where salvation is found in no other name. Historically, invoking a name implied acting under the authority of that person, which in this case, is the Lordship of Jesus over every aspect of life.<p><b>giving thanks to God the Father through Him</b><br>Thanksgiving is a recurring theme in Paul’s letters, reflecting a heart posture that acknowledges God’s sovereignty and grace. This phrase highlights the Trinitarian relationship, where believers offer thanks to God the Father through Jesus Christ, the mediator (<a href="/1_timothy/2-5.htm">1 Timothy 2:5</a>). In the cultural context of the Colossians, gratitude was a countercultural practice, as many pagan religions focused on appeasing deities rather than expressing gratitude. This thanksgiving is not just a ritual but a genuine expression of faith and acknowledgment of God’s provision and presence in the believer’s life. <div align="center"><h2>Christian Households</h2></div><div align="center"><h3><a href="/colossians/3-18.htm"><b>Colossians 3:18</b></a></h3></div><b>Wives, submit to your husbands</b><br>This phrase is part of the household codes found in the New Testament, which outline the roles and responsibilities within a Christian household. The concept of submission here is often understood as a voluntary and respectful yielding to the leadership of the husband, reflecting the order established in creation (<a href="/genesis/2-18.htm">Genesis 2:18-24</a>). In the cultural context of the first century, the Greco-Roman world was patriarchal, and the idea of submission was a common social norm. However, the Christian perspective introduced a mutual respect and love that was revolutionary for its time, as seen in <a href="/ephesians/5-21.htm">Ephesians 5:21-33</a>, where husbands are called to love their wives sacrificially, as Christ loved the church. This mutual submission is rooted in the example of Christ, who submitted to the Father’s will (<a href="/philippians/2-5.htm">Philippians 2:5-8</a>).<p><b>as is fitting in the Lord</b><br>This phrase emphasizes that the submission is not absolute but is to be understood within the framework of Christian discipleship. It is "fitting" or appropriate because it aligns with the teachings and example of Jesus Christ. The phrase "in the Lord" indicates that the submission is part of one's service to Christ, suggesting that it should be done in a manner that honors God and reflects His character. This aligns with the broader biblical principle that all relationships and actions should be conducted in a way that glorifies God (<a href="/1_corinthians/10-31.htm">1 Corinthians 10:31</a>). The phrase also implies that any form of submission that contradicts God's commands or leads to sin is not fitting. This understanding is consistent with the call for believers to live in a manner worthy of the Lord (<a href="/colossians/1-10.htm">Colossians 1:10</a>). <div align="center"><h3><a href="/colossians/3-19.htm"><b>Colossians 3:19</b></a></h3></div><b>Husbands, love your wives</b><br>This command is rooted in the biblical principle of love as a selfless, sacrificial act, mirroring Christ's love for the Church (<a href="/ephesians/5-25.htm">Ephesians 5:25</a>). In the Greco-Roman world, where the letter to the Colossians was written, husbands had significant authority over their households. This directive challenges cultural norms by emphasizing love over dominance. The Greek word for love here is "agape," which denotes unconditional, self-giving love. This reflects the covenantal love God shows His people throughout Scripture, such as in Hosea's depiction of God's enduring love for Israel.<p><b>and do not be harsh with them</b><br>This phrase addresses the potential for abuse of authority within the marital relationship. The cultural context of the time often permitted harsh treatment of wives, but this command calls for gentleness and understanding. The Greek term for "harsh" implies bitterness or resentment, which can erode the marital bond. This aligns with <a href="/1_peter/3-7.htm">1 Peter 3:7</a>, which instructs husbands to treat their wives with respect as co-heirs of the grace of life. The call to avoid harshness is a reflection of the fruit of the Spirit, particularly gentleness and kindness (<a href="/galatians/5-22.htm">Galatians 5:22-23</a>), and it echoes the character of Christ, who is described as gentle and humble in heart (<a href="/matthew/11-29.htm">Matthew 11:29</a>). <div align="center"><h3><a href="/colossians/3-20.htm"><b>Colossians 3:20</b></a></h3></div><b>Children,</b><br>The term "children" refers to young members of a family, emphasizing their role within the household. In the biblical context, children were considered a blessing from God (<a href="/psalms/127-3.htm">Psalm 127:3-5</a>). The family unit was central to Jewish and early Christian communities, serving as the primary context for religious and moral education.<p><b>obey your parents</b><br>Obedience to parents is a fundamental principle rooted in the Ten Commandments, specifically the fifth commandment: "Honor your father and your mother" (<a href="/exodus/20-12.htm">Exodus 20:12</a>). This commandment is reiterated in the New Testament (<a href="/ephesians/6.htm">Ephesians 6:1-3</a>), highlighting its continued importance. Obedience is seen as a reflection of one's respect for authority and God's ordained order within the family.<p><b>in everything,</b><br>The phrase "in everything" underscores the comprehensive nature of the obedience expected from children. It implies a broad scope, covering all aspects of life, unless it contradicts God's commands (<a href="/acts/5-29.htm">Acts 5:29</a>). This reflects the cultural context of the time, where family hierarchy was respected, and parents were seen as the primary guides for their children's spiritual and moral development.<p><b>for this is pleasing to the Lord.</b><br>Obedience to parents is not only a social expectation but also a spiritual act that pleases God. This aligns with the biblical principle that actions reflecting God's order and righteousness are pleasing to Him (<a href="/proverbs/15-8.htm">Proverbs 15:8</a>). The phrase emphasizes the connection between earthly relationships and divine approval, encouraging children to view their obedience as part of their service to God. <div align="center"><h3><a href="/colossians/3-21.htm"><b>Colossians 3:21</b></a></h3></div><b>Fathers</b><br>In the biblical context, "fathers" refers to the male head of the household, who held significant authority and responsibility in the family structure. In the Greco-Roman world, the father was seen as the primary disciplinarian and provider. The role of the father in the family is also emphasized in other scriptures, such as <a href="/ephesians/6-4.htm">Ephesians 6:4</a>, where fathers are instructed to bring up their children in the training and instruction of the Lord. This highlights the spiritual leadership expected of fathers.<p><b>Do not provoke your children</b><br>The instruction not to provoke children suggests a call for fathers to exercise their authority with love and patience. Provoking can lead to resentment and rebellion, which is contrary to the nurturing environment God desires for families. This aligns with the broader biblical principle of love and gentleness, as seen in <a href="/galatians/5-22.htm">Galatians 5:22-23</a>, which lists the fruits of the Spirit, including gentleness and self-control. The cultural context of the time often saw harsh discipline, but this command calls for a more compassionate approach.<p><b>So they will not become discouraged</b><br>Discouragement in children can lead to a lack of motivation and a feeling of hopelessness. The biblical principle here is to foster an environment where children feel valued and supported, which is essential for their spiritual and emotional development. This aligns with the teachings of Jesus, who emphasized the importance of nurturing faith and hope, as seen in <a href="/matthew/18-6.htm">Matthew 18:6</a>, where He warns against causing little ones to stumble. The encouragement of children is a reflection of God's love and care for His people. <div align="center"><h2>Serving with Honor</h2></div><div align="center"><h3><a href="/colossians/3-22.htm"><b>Colossians 3:22</b></a></h3></div><b>Slaves, obey your earthly masters in everything</b><br>In the Roman Empire, slavery was a common institution, and slaves were considered part of the household. This directive reflects the social structure of the time, where slaves were expected to serve their masters. The call for obedience is consistent with other New Testament teachings, such as <a href="/ephesians/6-5.htm">Ephesians 6:5-8</a> and <a href="/1_peter/2-18.htm">1 Peter 2:18</a>, which also address the conduct of slaves. The emphasis on obedience "in everything" suggests a comprehensive submission, aligning with the broader biblical principle of respecting authority (<a href="/romans/13.htm">Romans 13:1-2</a>). This phrase underscores the importance of order and discipline within the Christian community, even in difficult circumstances.<p><b>not only to please them while they are watching</b><br>This phrase highlights the temptation to perform duties only when under supervision, a common human tendency. The instruction here is to avoid mere eye-service, which is also mentioned in <a href="/ephesians/6-6.htm">Ephesians 6:6</a>. The deeper principle is integrity, doing what is right regardless of who is watching. This reflects the biblical call to sincerity and truthfulness, as seen in <a href="/proverbs/11-3.htm">Proverbs 11:3</a>, which speaks of the integrity of the upright guiding them. The focus is on internal motivation rather than external appearances.<p><b>but with sincerity of heart and fear of the Lord</b><br>"Sincerity of heart" implies a genuine and wholehearted approach to one's duties, contrasting with hypocrisy or pretense. This aligns with the biblical theme of God valuing the heart's intentions over outward actions, as seen in <a href="/1_samuel/16-7.htm">1 Samuel 16:7</a>. The "fear of the Lord" is a foundational biblical concept, representing reverence and awe towards God, which is the beginning of wisdom (<a href="/proverbs/9-10.htm">Proverbs 9:10</a>). This fear is not about terror but about respect and acknowledgment of God's authority and holiness. By serving with sincerity and fear of the Lord, slaves are reminded that their ultimate accountability is to God, not just their earthly masters. This perspective elevates their service to an act of worship, aligning with <a href="/colossians/3-23.htm">Colossians 3:23</a>, which encourages doing everything as if for the Lord. <div align="center"><h3><a href="/colossians/3-23.htm"><b>Colossians 3:23</b></a></h3></div><b>Whatever you do</b><br>This phrase emphasizes the comprehensive nature of the instruction. It applies to all aspects of life, whether mundane or significant. Biblically, this echoes the call to live a life of integrity and purpose, as seen in <a href="/1_corinthians/10-31.htm">1 Corinthians 10:31</a>, where believers are encouraged to do everything for the glory of God. The universality of this command reflects the holistic nature of Christian discipleship, where every action is an opportunity to serve God.<p><b>work at it with your whole being</b><br>The call to work wholeheartedly is a reminder of the diligence and commitment expected of believers. This mirrors the work ethic seen in <a href="/proverbs/6-6.htm">Proverbs 6:6-8</a>, where the ant is commended for its industriousness. In the cultural context of the early church, where many were slaves or laborers, this instruction would have been particularly poignant, encouraging them to find dignity and purpose in their work. The phrase also points to the inner transformation that comes from serving Christ, where one's entire being is engaged in the task at hand.<p><b>as for the Lord</b><br>This phrase shifts the focus from earthly masters to the divine Master. It aligns with <a href="/ephesians/6-7.htm">Ephesians 6:7</a>, which instructs believers to serve wholeheartedly, as if serving the Lord, not people. This perspective elevates all work to an act of worship, transforming ordinary tasks into sacred duties. It reflects the biblical principle that God is the ultimate authority and judge of all actions, as seen in <a href="/romans/14-12.htm">Romans 14:12</a>, where each person is accountable to God.<p><b>and not for men</b><br>This final phrase underscores the distinction between serving God and seeking human approval. It challenges believers to prioritize divine commendation over human recognition, as seen in <a href="/galatians/1-10.htm">Galatians 1:10</a>, where Paul emphasizes pleasing God rather than people. In the historical context of Colossae, where social status and human approval were highly valued, this instruction would have been countercultural, encouraging believers to find their identity and worth in Christ alone. <div align="center"><h3><a href="/colossians/3-24.htm"><b>Colossians 3:24</b></a></h3></div><b>because you know</b><br>This phrase emphasizes the certainty and assurance believers have in their faith. The knowledge referred to here is not just intellectual but experiential, rooted in the teachings of Christ and the apostles. This assurance is a recurring theme in the New Testament, as seen in 1 <a href="/john/5-13.htm">John 5:13</a>, where believers are encouraged to know they have eternal life.<p><b>that you will receive</b><br>The future tense indicates a promise yet to be fulfilled, pointing to the eschatological hope of Christians. This promise is a central tenet of Christian doctrine, reflecting the belief in future rewards for faithfulness, as seen in <a href="/matthew/25-21.htm">Matthew 25:21</a>, where the faithful servant is promised joy and reward.<p><b>an inheritance</b><br>In the cultural and historical context of the first century, inheritance was a significant concept, often associated with land and family legacy. Biblically, it connects to the Old Testament promises to Israel, such as the land of Canaan. In the New Testament, this inheritance is spiritual, referring to eternal life and the kingdom of God, as seen in <a href="/ephesians/1-14.htm">Ephesians 1:14</a>.<p><b>from the Lord</b><br>This phrase underscores the divine source of the inheritance, contrasting earthly inheritances that come from human parents. The Lord here refers to God, emphasizing His sovereignty and the divine nature of the promise. This aligns with <a href="/james/1-17.htm">James 1:17</a>, which speaks of every good and perfect gift coming from above.<p><b>as your reward</b><br>The concept of reward is tied to the idea of divine justice and recompense for faithfulness. In the Greco-Roman world, rewards were often given for loyalty and service, a concept that Paul adapts to describe the spiritual rewards for believers. This is echoed in <a href="/hebrews/11-6.htm">Hebrews 11:6</a>, which states that God rewards those who earnestly seek Him.<p><b>It is the Lord Christ you are serving.</b><br>This phrase highlights the centrality of Christ in the believer's life and service. It serves as a reminder that all Christian service is ultimately directed towards Christ, not merely human masters. This aligns with the teaching in <a href="/matthew/25-40.htm">Matthew 25:40</a>, where serving others is equated with serving Christ Himself. The use of "Lord Christ" emphasizes His authority and divinity, reinforcing the call to serve Him with reverence and dedication. <div align="center"><h3><a href="/colossians/3-25.htm"><b>Colossians 3:25</b></a></h3></div><b>Whoever does wrong</b><br>This phrase emphasizes the universality of moral accountability. In the biblical context, wrongdoing is not limited to specific groups but applies to all individuals. The concept of wrongdoing is rooted in the Old Testament law, where sin is defined as transgression against God's commandments (<a href="/leviticus/5-17.htm">Leviticus 5:17</a>). The New Testament continues this theme, highlighting that all have sinned and fall short of the glory of God (<a href="/romans/3-23.htm">Romans 3:23</a>).<p><b>will be repaid for his wrong</b><br>This reflects the principle of divine justice, where actions have consequences. The idea of retribution is consistent with the biblical teaching that God is just and will judge each person according to their deeds (<a href="/romans/2-6.htm">Romans 2:6</a>). This phrase also echoes the Old Testament principle of "an eye for an eye" (<a href="/exodus/21-24.htm">Exodus 21:24</a>), though in the New Testament, the focus is on God's ultimate judgment rather than human retribution.<p><b>and there is no favoritism</b><br>This statement underscores the impartiality of God's judgment. In the cultural context of the early church, favoritism was a significant issue, as seen in the divisions between Jews and Gentiles. The New Testament repeatedly affirms that God shows no partiality (<a href="/acts/10-34.htm">Acts 10:34</a>, <a href="/romans/2-11.htm">Romans 2:11</a>), emphasizing that all are equal before Him. This principle is a call to the church to reflect God's impartiality in its own dealings, promoting unity and equality among believers.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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