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Col_3:1 f. Εἰ ] does not make the relation problematical any more than in Col_2:20, but sets it forth as an undoubted fact (Col_2:12), from which the subsequent duty results, in syllogistic form, as is frequently the case in Paul’s writings (see Fritzsche, ad Rom. I. p. 325), and also in the classics (Hartung, Partikell. I. p. 259 f.; Kühner and Herbst, ad Xen. Mem. i. 5. 1). The being risen with Christ, namely, is not meant in the sense of the regenerate moral life (see on Col_2:12), but as the relation of real participation in the resurrection of Christ, which involves as its ethical correlate the obligation τὰ ἄνω ζητεῖν . To be risen with Christ and not τὰ ἄνω ζητεῖν , would be a contradiction.
οὖν ] therefore, points back to Col_3:20, and with logical propriety, since fellowship in the resurrection of Christ is the necessary consequence[138] of fellowship in His death,—a fact which Paul had in view also in Col_3:21, in writing ὡς ζῶντες ἐν κόσμῳ . The ΟὖΝ is not intended to be resumptive, namely, of what was said in Col_2:12 (Hofmann); otherwise what comes after that verse down to the present one must have had the nature of a parenthesis, or a digression.
τὰ ἄνω ] the opposite to ΤᾺ ἘΠῚ Τῆς Γῆς : that which is in heaven (comp. Joh_8:23; Gal_4:26; Php_3:14), by which is indicated the Messianic salvation which, with its future blessings (Col_2:17), is preserved in heaven to be manifested and communicated at the Parousia (Col_3:3-4). Comp. Mat_6:33, and the conceptions of the treasure in heaven (Mat_6:20), of the heavenly βραβεῖον (Col_2:18; Php_3:14), ΠΟΛΊΤΕΥΜΑ (Php_3:20), Jerusalem (Gal_4:26). It is substantially the same as ΔΌΞΑΝ Κ . ΤΙΜῊΝ Κ . ἈΦΘΑΡΣΊΑΝ ΖΗΤΕῖΝ in Rom_2:7. As a philosophical analogy, comp. especially the ἌΝΩ ὉΔΌς in the beautiful close of Plato’s Republic, and the farewell of Socrates in the Phaedo. A liturgical colouring, which such expressions as τὰ ἄνω (also ΤᾺ ἘΝ ΤΟῖς ΟὐΡΑΝΟῖς Κ . Τ . Λ . in Col_1:16; Col_1:20) are alleged to have (Holtzmann), is arbitrarily assumed as a criterion of a later age.
ΟὟ Ὁ Χ . ἘΣΤΙΝ Κ . Τ . Λ .] furnishing a motive encouraging them to perfect the fellowship. “Par est enim illuc tendere studia curasque membrorum, ubi jam versatur caput,” Erasmus. The event of the bodily ascension (but not a definite form of the process) is here, as in every case where the exalted Christ is the subject of discourse, presupposed. Comp. especially Php_3:21; 1Co_15:48. Notwithstanding the local οὗ , Hofmann thinks that Paul has conceived the supramundane existence of Christ not at all locally. Comp., however, on Eph_1:20 and Mar_16:19; and see the frequent and significant ὅπου ἐγὼ ὑπάγω and ὍΠΟΥ ΕἸΜῚ ἘΓΏ from the lips of Jesus in John.
Col_3:2. ΤᾺ ἌΝΩ ] repeated with emphasis, and then still further strengthened by the negative contrast. The ΦΡΟΝΕῖΤΕ is more comprehensive than ζητεῖτε , expressing not only the striving (comp. Rom_2:7), but the whole practical bent of thought and disposition (comp. Beck, bibl. Seelenl. p. 62), the moral meditari, Php_2:5.
τὰ ἐπὶ τ . γῆς ] e.g. money and estate, honours, comforts, etc. Comp. Php_3:19 : οἱ τὰ ἐπίγεια φρονοῦντες , also 1Jn_2:15, et al. Neither the contrast nor the subsequent text warrants us in finding here a further reference to the requirements of the false teachers. So Theophylact: τὰ περὶ βρωμάτων κ . ἡμέρων ; Calvin: “adhuc persequitur suam disputationem de ceremoniis, quae similes tricis facit, quae nos humi repere cogant;” comp. Beza, Michaelis, and others. The hortatory portion of the Epistle proceeds no longer at all in the form of statements opposed to the false teachers, but in that of general moral exhortations.
We have to observe, further, that the earthly is not of itself placed under the point of view of the sinful, which would be quite un-Pauline (1Co_6:12; 1Co_10:23), but is so as the contents of the striving which is opposed to the τὰ ἄνω φρονεῖν . Comp. the idea in Mat_6:21.
[138] It is therefore with all the less reason that Hitzig, p. 23 ff., would have vv. 1, 2 regarded as “a portion of the reviser’s work,” at the same time denying the integrity of the text in Col_2:22-23, declaring Col_2:19 to be an interpolation, and very arbitrarily remodelling Col_2:17-18. He thinks that the interpolation of Col_3:1 f. betrays times subsequent to the destruction of Jerusalem, when earthly grounds of hope had vanished, but not extending beyond the period of Trajan,—which is assumed to result from Col_4:17. Combinations such as these are beyond the reach of criticism. According to Holtzmann, vv. 2, 3 presuppose the destruction of all hopes connected with the continuance of the theocracy, and directly allude to Heb_12:22; even the “sitting at the right hand” (as in Eph_1:20) is withal, notwithstanding Rom_8:34, assailed. Of the entire chapter, Holtzmann only leaves vv. 3, 12, 13, 17 to stand as original.