Colossians 3:1-2

Again we could translate "If" as "Since" (first class condition). It introduces another situation Paul assumed to be true for the sake of his argument (cf. Colossians 2:20). Paul returned to his thought about the believer’s union with Christ in His death, burial, and resurrection (Colossians 2:9-15). Two present imperatives identify the Christian’s responsibilities: "seek" (Colossians 3:1) and "set your affection on" (Colossians 3:2). Since God raised us with Christ and we are already as good as seated with Him in heaven, we should "keep seeking" heavenly things.

"The description of Christ as ’seated at the right hand of God’ is another implied rejoinder to those who were seeking to diminish Christ’s role as mediator, inasmuch as the right hand of God is a metaphor for the place of supreme privilege and divine authority." [Note: Vaughan, p. 209.]

Second, we should continually "set" our minds on the things of heaven (our spiritual blessings and hope, our Savior’s desires, etc.) rather than on the things that are only physical and temporal. They should occupy a large place in our thought lives.

"You must not only seek heaven; you must also think heaven." [Note: Lightfoot, p. 209.]

". . . from now on the Christian will see everything in the light and against the background of eternity. He will no longer live as if this world was all that mattered; he will see this world against the background of the larger world of eternity. . . .

"He will, for instance, set giving above getting, serving above ruling, forgiving above avenging. The Christian will see things, not as they appear to men, but as they appear to God." [Note: Barclay, p. 177.]

"The Christian has to keep his feet upon the earth, but his head in the heavens. He must be heavenly-minded here on earth and so help to make earth like heaven." [Note: Robertson, 4:500.]

This is the legitimate mysticism of Paul. The two commands differ in that the first emphasizes the more practical pursuits of life whereas the second stresses the whole bent of the life. The first is outward and the second inward.

Jesus Christ’s present rule on His Father’s throne over the church is not the same as His rule on David’s throne over David’s kingdom, which will begin when He returns to earth. [Note: See Cleon L. Rogers Jr., "The Davidic Covenant in Acts-Revelation," Bibliotheca Sacra 151:601 (January-March 1994):81-82; John F. Walvoord, "Biblical Kingdoms Compared and Contrasted," in Issues in Dispensationalism, especially pp. 89-90; David A. Dean, "A Study of the Enthronement of Christ in Acts 2, 3" (Th.M. thesis, Dallas Theological Seminary, 1992); John A. McLean, "Did Jesus Correct the Disciples’ View of the Kingdom?" Bibliotheca Sacra 151:602 (April-June 1994):215-27; Charles C. Ryrie, The Basis of the Premillennial Faith, pp. 81-82; and John F. Walvoord, Jesus Christ Our Lord, pp. 224-26.]