Colossians 3:1

εἰ, no more suggesting doubt than in Colossians 2:20. It “introduces the first member of a conditional syllogism; cf. Romans 5:15” (Ell.).

οὖν. With special reference to Colossians 2:20-23 which included not only the statement of a false method of victory, but also an appeal based on the fact that they died with Christ once. But dying with Christ carries with it the thought of rising with Him, and to this St Paul now appeals, using a logical argument. The methods of the world are useless. You died with Christ and you rose with Him. Use therefore your new position.

Observe that we have a restatement of Colossians 2:11-12, but from a different side.

συνηγέρθητε, Colossians 2:12. I.e. raised up out of the old life and into full vigour of a new life, and this not alone but in union with Christ, the source of life (cf. Colossians 3:3).

The aorist points to a definite time, viz. Baptism, see Colossians 2:12, note.

τῷ χριστῷ. The article takes up the Χριστός of Colossians 2:20 (cf. Colossians 2:6, note).

τὰ ἄνω, “the things above.” Whence Christ came; cf. John 8:23, ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί. But Colossians 3:2 shows that the force of the plural is more direct here than in the Gospel.

For ἄνω cf. also Galatians 4:26, ἡ δὲ ἄνω Ἰερουσαλήμ.

ζητεῖτε. Implying more normal effort than, e.g., ἐπιθυμεῖτε.

Its complement is εὑρίσκω, Matthew 7:7; Matthew 13:45 sq. Cf. also Philippians 2:21, οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Χριστοῦ Ἰησοῦ.

But why does he say ζητεῖν at all? He employs it in direct command here only, and in indirect only in 1 Corinthians 10:24, μηδεὶς τὸ ἑαυτοῦ ζητείτω. Compare the compound phrase in 1 Corinthians 14:12, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε. See also 1 Corinthians 10:33; 1 Corinthians 13:5; Philippians 2:21; 1 Thessalonians 2:6. Presumably the Colossians had been seeking spiritual victory by false methods, and he would now show them the true method.

οὖ ὁ χριστός ἐστιν. It is possible that ἐστιν forms a periphrastic tense with καθήμενος, and if the immediate reference were still to the superiority of Christ over the angels (who themselves presumably are in τοῖς ἄνω) this would be the best way of taking it. But St Paul is now concerned directly with the contrast of τὰ ἄνω to earthly and worldly rules, wishing to lead his readers to successful strife with the “flesh” (Colossians 2:23). His thought therefore is that Christ, with whom they were raised, is above. Hence it is better to make ἐστιν the full verb, to which ἐν δεξιᾷ τ. θ. καθ. is appended as an additional, and glorious, encouragement; cf. Romans 8:34.

ἐν δεξιᾷ τοῦ θεοῦ καθήμενος, “seated at the right hand of God.” The LXX. of Psalms 110:1 reads κάθου ἐκ δεξιῶν μου following the Hebrew, and wherever the N.T. directly quotes the Psalm this reading is retained (Matthew 22:44 || Mark 12:36 and Luke 20:42; Acts 2:34; Hebrews 1:13). But where, as here, merely the fact is stated, with only an indirect reference to the Psalm, the more natural form is used, Romans 8:34; Ephesians 1:20; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22†.

The addition of this clause points out the supreme place of power which He now holds, from which therefore He can supply His people with all the grace that they require.
Observe also (1) St Paul in Ephesians 2:6 speaks of God having made believers sit together in the heavenly places in Christ Jesus, which appears to be a development of the thought here. This is promised in its fulness in Revelation 3:21.

(2) In Ephesians 1:20-21 he distinctly speaks of the session of Christ at the right hand of God as the sign of His superiority over all powers. Similarly also St Peter in 1 Peter 3:22 and the author of the Epistle to the Hebrews, Hebrews 1:3 sqq.