3:4 ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐνδόξῃ.The other side of the thought of apocalyptic hiddenness is an apocalyptic unveiling. .. this unveiling is eschatological... In this case the content of the eschatological revelation is given in the well-established Christian tradition of Christ's parousia....the assurance to the Colossian Christians that if they live out of the perspective and resource just spoken of (3:1-3), they will be vindicated in the parousia. Despite the present hiddenness of their "life", which might make their attitudes and actions in their present living somewhat bewildering to onlookers, they could nevertheless be confident that Christ, the focus of their life, would demonstrate to all the rightness of the choice they had made in baptism.
-ὁ Χριστὸς is used five times in these four verses (three in the "with Christ" formulation). Here, the fourth time, a pronoun would have been more natural, so the repeated use of the name is obviously deliberate.
-Paul does not normally use φανεροω in reference to the parousia, but the verb does belong to Christian tradition in this connection (1Pet.5:4; 1Jn.2:28; 3:2). This probably made it preferabel to its near synonym αποκαλυπτω (reveal), which is the "classic" apocalyptic term and is used of revelation at the end of time by Paul, but not of Christ's appearing. That "hidden" versus "open" is also the more natural antithesis (Deu.29:29; Mk.4:22; Rom.2:28-29) confirms that the motivation here is to draw out the contrast between present hiddenness (3:3) and future visibility.
-p.209The final clause is a restatement, in terms appropriate to the flow of thought, of the Christian expectation that the climax and completion of the process of salvation would be its extension to the whole person, body included, and that the template of the resurrection body was already given in the resurrection of Christ... The underlying motif, initial creation of humanity, and of the risen Christ as the "firstborn" who gives the family image to the rest of the new humanity (1:19, 3:10).
-Adam christology....the exalted Christ as the one who fulfills the original intention in the creation of Adam. And it is certainly present in the thought that this becoming like Christ involves a transformation into the heavenly glory, since the glory in view is both the glory Adam lost and the glory which is now Christ's....The scope of this Adam christology is neatly spanned by the three "with Christ" formulations of 3:1-4, covering as they do the three tenses of salvation: "raised with Christ" (past), "hidden with Christ" (present), "revealed with Christ" (future).