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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 3:5–7. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle exhorts the Colossians to the mortification of sin, the great hindrance to seeking the things which are above. Since it is our duty to set our affections upon heavenly things, it is our duty to mortify our members which are upon the earth, and which naturally incline us to the things of the world: "Mortify them, that is, subdue the vicious habits of mind which prevailed in your Gentile state. Kill them, suppress them, as you do weeds or vermin which spread and destroy all about them, or as you kill an enemy who fights against you and wounds you." - Your members which are upon the earth; either the members of the body, which are the earthly part of us, and were curiously wrought in the lower parts of the earth (Psa 139:15), or the corrupt affections of the mind, which lead us to earthly things, the members of the body of death, Rom 7:24. He specifies,
I.The lusts of the flesh, for which they were before so very remarkable:
Fornication, uncleanness, inordinate affection, evil concupiscence - the various workings of the carnal appetites and fleshly impurities, which they indulged in their former course of life, and which were so contrary to the Christian state and the heavenly hope.
II.The love of the world:
And covetousness, which is idolatry; that is, an inordinate love of present good and outward enjoyments, which proceeds from too high a value in the mind, puts upon too eager a pursuit, hinders the proper use and enjoyment of them, and creates anxious fear and immoderate sorrow for the loss of them. Observe, Covetousness is spiritual idolatry: it is the giving of that love and regard to worldly wealth which are due to God only, and carries a greater degree of malignity in it, and is more highly provoking to God, than is commonly thought. And it is very observable that among all the instances of sin which good men are recorded in the scripture to have fallen into (and there is scarcely any but some or other, in one or other part of their life, have fallen into) there is no instance in all the scripture of any good man charged with covetousness. He proceeds to show how necessary it is to mortify sins, Col 3:6, Col 3:7.
1.Because, if we do not kill them, they will kill us: For which things' sake the wrath of God cometh on the children of disobedience, Col 3:6. See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Psa 58:3. And, being children of disobedience, we are children of wrath, Eph 2:3. The wrath of God comes upon all the children of disobedience. Those who do not obey the precepts of the law incur the penalties of it. The sins he mentions were their sins in their heathen and idolatrous state, and they were then especially the children of disobedience; and yet these sins brought judgments upon them, and exposed them to the wrath of God.
2.We should mortify these sins because they have lived in us: In which you also walked some time, when you lived in them, Col 3:7. Observe, The consideration that we have formerly lived in sin is a good argument why we should now forsake it. We have walked in by-paths, therefore let us walk in them no more. If I have done iniquity, I will do no more, Job 34:32. The time past our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, Pe1 4:3. - When you lived among those who did such things (so some understand it), then you walked in those evil practices. It is a hard thing to live among those who do the works of darkness and not have fellowship with them, as it is to walk in the mire and contract no soil. Let us keep out of the way of evil-doers.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"In the which ye also walked aforetime, when ye lived in them." In order to shame them, he saith, "when ye lived in them," and implying praise, as now no more so living: at that time they might.
"In the which ye also," he saith, "walked aforetime," and (afterward) became obedient. He points them out as still in them, and praises them, saying, "But now do ye also put away all these, anger, wrath, malice, railing, shameful speaking."
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Summary
Colossians 3:7 serves as a stark reminder to believers in Colossae of their former lifestyle, characterized by the very vices Paul has just exhorted them to abandon. It underscores the radical transformation inherent in their conversion to Christ, emphasizing that their past "walk" and "life" were deeply entangled with sinful practices, from which they have now been delivered by divine grace and are called to live a new existence in Christ.
Context
Literary Context
Colossians 3 marks a significant transition in Paul's letter, moving from profound theological exposition to practical ethical instruction. Having established Christ's supremacy and the believer's new identity "risen with Christ" (Colossians 3:1), Paul issues a strong imperative to "mortify" or "put to death" the "earthly members" (vices) that characterized their former lives. In Colossians 3:5, he lists specific sins—fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness (equated with idolatry)—and warns in Colossians 3:6 that God's wrath comes upon those who practice them. Verse 7 then directly connects these very vices to the Colossians' past, providing the compelling rationale for why they must now abandon them: these sins were once their way of life, but no longer define them as believers in Christ.
Historical & Cultural Context
The church in Colossae existed in a syncretistic environment, where various philosophical and religious influences, including elements of Gnosticism, Jewish legalism, and pagan practices, challenged the purity of the gospel. Many Colossian believers would have converted from a pagan background, where the sexual immorality, greed, and idolatry listed in Colossians 3:5 were commonplace and often integrated into religious worship. Paul's exhortation acknowledges this past reality while firmly asserting that their new identity in Christ demands a complete break from such behaviors. The concept of "walking" as a metaphor for one's conduct or lifestyle was well-understood in both Jewish and Hellenistic thought, making Paul's language immediately accessible and impactful to his audience.
Key Themes
This verse powerfully contributes to the overarching theme of the radical transformation that occurs at conversion, highlighting the stark contrast between the old self and the new identity in Christ. It underscores that genuine faith is not merely a change of belief but a fundamental reorientation of one's entire life and conduct. The "walk" and "life" described in Colossians 3:7 represent a past that is incompatible with the believer's present reality of being "risen with Christ" (Colossians 3:1). This passage reinforces the theological truth that sanctification is a process of "putting off" the old and "putting on" the new, actively shedding sinful habits and embracing Christ-like virtues, as further elaborated in Colossians 3:9-10.
Exposition and Analysis
Key Word Analysis
This verb literally means "to tread all around" or "walk at large," but figuratively, and more commonly in the New Testament, it signifies one's manner of life, conduct, or deportment. When Paul states "ye also walked some time," he is describing a habitual, characteristic pattern of behavior that defined the Colossians' existence before their conversion. It implies that the sins listed in Colossians 3:5 were not isolated incidents but were integral to their daily routine and identity.
A primary verb meaning "to live," either literally or figuratively. In this context, "ye lived in them" conveys a profound sense of immersion and deep entanglement. It suggests that these sinful practices were not merely external actions but constituted the very essence or state of their being. Their pre-conversion existence was defined by, found its expression in, and was sustained within the sphere of these ungodly behaviors.
This primary preposition denotes a "fixed position (in place, time or state)" and implies instrumentality. When used with "walked" and "lived," it emphasizes a state of being enveloped by or deeply embedded within these sinful practices. It's not just that they committed these sins, but that they existed within a realm where these sins were normative and defining, highlighting the pervasive nature of their former spiritual condition.
Verse Breakdown
"In the which ye also walked some time"
This phrase directly refers back to the list of vices (fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness) in Colossians 3:5. Paul reminds the Colossian believers that these very behaviors were once the defining characteristics of their daily conduct and lifestyle. The verb "walked" (Greek peripatéō) denotes a habitual manner of life, indicating that these sins were not isolated incidents but a pervasive pattern that shaped their existence before Christ. The addition "some time" (Greek poté) emphasizes that this was a past reality, a former state from which they have now been delivered by God's grace.
"when ye lived in them"
This clause intensifies the previous statement, specifying the depth of their former entanglement with sin. The verb "lived" (Greek záō) speaks to the very essence of their being and existence. To "live in them" means these sinful practices were not merely external actions but were deeply integrated into their identity, their worldview, and their daily experience. They were immersed in, defined by, and found their life within the sphere of these ungodly behaviors, underscoring the profound spiritual transformation wrought by their conversion to Christ. This phrase highlights the radical nature of their deliverance from a life dominated by sin.
Literary Devices
Paul employs several literary devices to underscore the dramatic transformation in the Colossian believers' lives. The most prominent is Metaphor, particularly in the use of "walked" (peripatéō) to describe their former conduct. This common biblical metaphor vividly portrays their pre-conversion existence as a journey or path defined by sinful practices. The phrase "lived in them" uses Personification or Hypostatization, treating the abstract vices as a tangible environment or state of being that enveloped and defined their lives. This emphasizes the pervasive and immersive nature of sin's dominion. Furthermore, the entire passage, especially Colossians 3:5-7, creates a powerful Antithesis by setting the believers' past sinful "walk" and "life" in stark contrast to their new identity and calling in Christ, thereby highlighting the radical discontinuity between the old self and the new creation.
Theological and Thematic Connections
Colossians 3:7 is foundational to understanding the New Testament's teaching on conversion and sanctification. It asserts that genuine faith in Christ necessitates a decisive break from the patterns of sin that characterized one's former life. This is not merely a moralistic appeal but a theological imperative rooted in the believer's new identity in Christ, who has died to sin and risen to new life. The "putting off" of the old self is a direct consequence of having been "raised with Christ" (Colossians 3:1), signifying a fundamental shift in allegiance, nature, and trajectory. The past "walk" is incompatible with the new spiritual reality, demanding a life that reflects the holiness and righteousness of their new Head, Jesus Christ. This verse reinforces the active role believers play in living out their new creation status.
Reflection and Application
Colossians 3:7 serves as a profound call to self-examination and a powerful reminder of God's transformative grace. For believers today, it prompts us to reflect on the stark contrast between our pre-conversion lives (if applicable) and our current identity in Christ. It challenges us to honestly assess if there are any lingering "walks" or "lives" "in them"—any old patterns of sin, attitudes, or desires—that we have not yet fully surrendered to Christ. This verse encourages a deep appreciation for the deliverance we have received and motivates us to live consistently with our new nature, actively pursuing holiness and demonstrating the reality of our spiritual rebirth in every area of life. It reminds us that Christian living is not merely about avoiding certain behaviors but about a fundamental reorientation of our entire being towards Christ and His righteousness, recognizing that our past no longer defines our present or future in Him.
Questions for Reflection
FAQ
What does "walked some time" mean in this context?
The phrase "walked some time" (Greek: _peripatéō pot_é) refers to the past habitual lifestyle and conduct of the Colossian believers before their conversion to Christ. The Greek word peripatéō is frequently used in the New Testament to describe one's manner of life, signifying a consistent pattern of behavior. Thus, Paul is reminding them that the sinful practices he just listed in Colossians 3:5 were once the defining characteristics of their daily existence, but that era is now definitively in the past. It highlights the radical shift in their identity and behavior brought about by their new life in Christ.
Why does Paul say "ye lived in them"?
The expression "ye lived in them" (Greek: záō en autois) intensifies the previous statement, emphasizing the deep entanglement and pervasive nature of these sinful habits in their pre-Christian lives. To "live in them" means these vices were not just occasional actions but were deeply ingrained in their identity, their very way of being. It signifies that they were immersed in, and their lives were characterized by, these ungodly practices. This highlights the profound spiritual change that occurred through their conversion, as they were delivered from a state of being defined by sin to a new life in Christ. This transformation is a central theme in Paul's letters, as seen in his call to "put off the old man" and "put on the new man" (Ephesians 4:22-24).
Christ-Centered Fulfillment
Colossians 3:7, while describing the past sinful state of believers, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The "walk" and "life" that were once defined by sin are now utterly transformed because believers have been united with Christ in His death and resurrection. Christ's crucifixion represents the decisive death of the "old man" and the power of sin over the believer, as articulated in Romans 6:6, where "our old man is crucified with him, that the body of sin might be destroyed." His resurrection inaugurates a new quality of life, a "newness of life" (Romans 6:4), in which believers are called to "walk" according to His righteousness. Therefore, the command to put off former behaviors is not merely a moralistic exhortation but a declaration of spiritual reality: because Christ has triumphed over sin and death, those who are "in Him" are no longer bound by their former ways. He is the power and the pattern for their new walk, enabling them to live out the holiness that is now their true identity in Him, as 2 Corinthians 5:17 powerfully declares, "if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."