Verse-by-Verse Bible Commentary
Colossians 2:22

Clarke's Commentary

Verse 22. Which all are to perish with the using — These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the end of their institution; namely, to lead us to Christ, that we might be justified by faith.

After the commandments and doctrines of men? — These words should follow the 20th verse, Colossians 2:20 of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses.

Bridgeway Bible Commentary

Christian freedom in practice (2:16-3:4)

In view of the freedom that Christ has won for them, the Colossian believers must not listen to those who try to force them to obey the rules and regulations of the Israelite law. Practices taught in the law may be compared to shadows. They are not solid or permanent, but their existence enables the viewer to know that there is some real object that casts the shadows. That real object is Jesus Christ. Now that he has come, the shadows are of no further interest. The ceremonies of the law have no further use (16-17).
Neither should Christians listen to those who want to show their ‘superior’ knowledge by mixing their own philosophies with the gospel. Christian life and growth come from God through a direct relationship between the believer and Christ. There is no scale of angelic beings forming a ladder to link Christians with God (18-19).
Having been set free from the bondage of sin through Christ’s death, Christians should not get into bondage again by becoming slaves of religious regulations that people want to impose upon them. To make laws to live by is the way of the worldly person, not the way of the Christian. No matter how clever and religious those laws may appear, they will not succeed in controlling the desires of the body (20-23).
Because they have died to sin, Christians are not in bondage to things of the world as the Gnostics are. Christians have been raised with Christ to new life in a higher world, where their desires and conduct are like Christ’s (3:1-2). Through Christ they have life directly in God. In contrast to the Gnostics, they do not try to climb a ladder of countless intermediate spirit beings. Neither the Gnostics nor any other unbelievers can understand this life, because the life is ‘in Christ’ and therefore is hidden from their view. Its true character will be fully shown on the day when Christ’s glory is revealed (3-4).

Coffman's Commentaries on the Bible

Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men?

Again reference is made to the great Magna Carta of the Christian religion in the Gospel of Matthew, where the Saviour equated human traditions with the precepts of men, saying, "In vain do they worship me, teaching as their doctrines the precepts of men" (Matthew 15:9). Paul was confronted at Colossae with some of the same punctilious attention to human traditions as that which marked the conduct of the Pharisees and drew from the Saviour himself the denunciation just quoted. See Matthew 15:9 with comments in this series. It is futile to inquire just what traditions Paul referred to. We do not know. His words apply to all "precepts and doctrines of men," including those which are being received, preached and practiced in our times. All alike are condemned. Worshipers indulging such things are worshipping "in vain," according to the Lord himself.

Barnes' Notes on the Whole Bible

Which all are to perish with the using - This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable difficulty in ascertaining its true meaning. It seems most probable that these are the words of the apostle himself, thrown in in the rapidity of composition, and that they are not to be connected with the phrase “touch not,” etc. If so, the idea is, that it cannot be of so much consequence as the Jewish teachers supposed, to mark distinctly the difference between meats and drinks. They were all to perish with the use of them. Nothing was permanent about them. It could really then be of no great importance what was eaten, or what was drunk, provided it was not in itself injurious. These ordinances had a value among the Hebrews when it was designed to keep them as a distinct people; but they had no value in themselves, so as to make them binding on all mankind. To suppose this, was the common error of the Jews; and hence, the apostle so frequently labored to show that the Jewish rites had no permanent value; see the Romans 14:1-6 notes; 1 Corinthians 8:1-13, note; compare the notes at Matthew 15:17-18. According to this interpretation, Colossians 2:21 should be regarded as expressing the common maxim of the Jewish teachers, and the clause before us as the words of the apostle, and should be marked as a parenthesis. So it is marked in Hahn’s Ed. of the New Testament.

After the commandments and doctrines of men - Many of the ordinances on which the Jews insisted were those which were handed down by tradition. They depended on human authority only, and of course, should not bind the conscience. Others take the words here to mean, “All which things tend to the corruption of religion (Doddridge), or are cause of destruction or condemnation (Robinson, Lexicon), by the use of these things, according to the commandments and doctrines of these men.”

Calvin's Commentary on the Bible

22.All which things tend to corruption. He sets aside, by a twofold argument, the enactments of which he has made mention — because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from God. He combats the first argument, also, in Romans 14:17, when he says,

The kingdom of God is not in meat and drink;

likewise in 1 Corinthians 6:13,

Meat for the belly, and the belly for meats: God will destroy both.

Christ also himself says,

Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth.
(Matthew 15:11.)

The sum is this — that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.

A second refutation is added ⁽⁴¹⁹⁾ — that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul’s reasoning: “Those who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.”

(419) “Le second argument par lequel il refute telles ordonnances, est;” — “The second argument by which he sets aside such enactments, is.”

Smith's Bible Commentary

Shall we turn now in our Bibles to Colossians, chapter two.

Paul had never visited Colosse. He had heard of the church from Epaphras, who was the minister there, who had told Paul of the love that these people had for Jesus Christ and of the faith. But he also told him of certain heresies that were trying to infiltrate the church. And so, Paul is writing to warn them against these heresies. And so in verse one of chapter two, he said,

For I would that you knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh ( Colossians 2:1 );

Paul is talking about this inner conflict that he had for them, a love that he had for them. The desire that he had to actually meet them and to see them. And though having not seen them, yet he is greatly concerned for them. He's concerned because of these heresies that were spreading like a plague through the church. And I don't know why it is, but it seems that lies or heresies fly on the wings of eagle and the truth goes on the back of a turtle. Heresies can spread so rapidly around the world. And it seems like people have a penchant towards heresy and so reluctant to follow the truth. And as it was in Paul's day, so it is today. We find how that these heresies that sweep across our country actually sweep across the world. And people get caught up in them all over the world. And this caused Paul tremendous inner conflict, a great concern, a great burden.

Paul's prayer or desire for those who he had never actually met face to face, was...

That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ ( Colossians 2:2 );

Now, one of the heresies that was being promulgated there in Colosse was the Gnostic heresy. The people took their name to signify their pretended superior knowledge.

Quite often, you can tell a lot about a group by just the name that they choose. And whenever they choose some weird name for their fellowship, you know that there is something weird about the fellowship. And certain names do just sort of give you the hint to characteristics of the fellowship itself.

Now, the word Gnostic means to know. The Gnostics pretended that they had higher knowledge of mysterious things. And the Gnostics used to love to talk of the mysteries. And you had to really be initiated into their little club to be able to understand these mysteries, and they were always prating on this term, "the mysteries." And so Paul picks up their term, and his desire is that they might come to the acknowledgement of the mystery of God and the Father and of Christ, which he told us in the previous chapter was, "Christ in you, the hope of glory" ( Colossians 1:27 ). Now their hearts might be comforted. Secondly, that they might be knit together in love. What a wonderful thing when a church is just tied together in the love of Jesus Christ. And then, that they might experience the riches of full assurance.

It's sad really that a lot of people struggle most of their Christian life with a lack of real assurance of their salvation. For years I wasn't really sure if I was saved or not, and I was going down to the altar every Sunday night to sort of confirm my salvation. But that's a tough way to live. What a blessing it is to have the full assurance. That's the purpose for which John wrote his little epistle, "These things write I unto you that believe on the name of the Son of God, that ye may know that ye have eternal life" ( 1 John 5:13 ). And what a blessing when you have that full assurance as we sing, "Blessed assurance, Jesus is mine." And this full assurance is what Paul was wanting them to experience.

Now, how can I have full assurance? Only as I come by faith, trusting in the grace and the mercy of God, through Christ. If I am depending upon my efforts and my works to make me righteous, I can never have full assurance. So anybody who has this legal relationship with God or work relationship with God does by its very nature lack the full assurance of his salvation. It is not until you've really have come to that understanding of the grace of God and our position in Christ that you can really enjoy the full assurance. Paul's desire is that they might have this full assurance and the understanding and the acknowledgment of the real mystery. It's not some effort that I might put out to be righteous, but the real mystery is that it is Christ in me. That's my hope of glory, that work of Jesus Christ in me. And then, of course, because they were talking always about this superior wisdom and understanding and knowledge, Paul declares,

In whom are hid all the treasures of wisdom and knowledge. [It's all tied up in Jesus Christ.] And this I say, [Paul said,] lest any man should beguile you with enticing words. For though I be absent in the flesh, yet I am with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ ( Colossians 2:3-5 ).

So Paul said, "I'm not really there physically, but I'm there spiritually." We've got to many people that attend church that way, there in the spirit but not in the flesh, not in the body. "Oh, I was with you in my spirit, brother." Oh great, you know, if the whole church was like that, we'd have nobody here. We'd have to close our doors. There'd be no sense of existing. But Paul said,

I am beholding your order, and the steadfastness of your faith in Christ. As ye have therefore received Christ Jesus the Lord, so walk ye in him ( Colossians 2:5-6 ):

Now, here to me is an interesting thing. Usually, people are pointed back to their roots. As you've received Christ Jesus the Lord, so walk ye in Him. Most of those who have some false doctrine or heresy to promote do not seek to promote it upon the unevangelized, but they seek to promote it upon the church. Very few heresies are evangelistic. They don't prey on the sinners; they prey on the saints. They don't go to the beach to proclaim their ideas. They go to the church, and they try to infiltrate within the church. And then give, "Well, I received this new revelation." Or, "Have you heard this new prophet of God and some new understanding or new revelation?" And that is why they are usually pointed back to their roots, because those who are evangelical, those who are really out bringing the lost to Jesus Christ are usually prompted by the truth of the gospel.

And the gospel has always, as its natural effect, evangelism, reaching the lost, but not so those who are carriers of heresy. They want to be parasites. They want to live off the church. They want to bring to the church some new revelation. "Our ministry is not really to the lost; our ministry is to the church. Our truth that we have to share, it's for the church." And so he points them back to the beginning, as you've received Christ Jesus so walk ye in Him. Don't get carried off with some of these new revelations that God has just unveiled in these last days. Actually, we don't need any new revelations of truth. What we do need is new experiences in the established truth. God has given to us all that we need for the life of godliness in His word; it's all there. We don't need any new revelations. But what we do need is fresh experiences in the old truths of God's word. So beware, lest any man would beguile you with enticing words. For as you've received Christ, so walk ye in Him. Rooted and built up in Him. Christ is the base, the foundation. But He is also the One on whom we build. Our lives are to be centered in Jesus Christ.

Rooted and built up in him, and established in the faith, as ye have been taught, and abounding therein with thanksgiving ( Colossians 2:7 ).

So again, back to your roots. Your roots were in Christ Jesus. You were taught to believe and trust in Jesus Christ for your salvation, for the forgiveness of your sins. Now, don't try to improve by your works upon that righteousness which God has imparted to you through your faith.

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ ( Colossians 2:8 ).

And so the twofold warning: those that would beguile you with their enticing words away from the roots in Christ Jesus, and then those who through philosophy, the vain deceit which are after the traditions of men. For Christ is the center of our experience and

For in him dwelleth all of the fullness of the Godhead bodily ( Colossians 2:9 ).

He's everything; He's all. And in Him dwells all of the fullness of the Godhead bodily.

Now, one of the things, of course, the Gnostics were denying was the deity of Jesus Christ or the incarnation that God came in a human form. Paul is affirming that truth.

And ye are complete in him ( Colossians 2:10 ),

Oh, God, help us to realize that you are complete in Him. Your righteousness is complete; your salvation is complete. You cannot add to it. You are complete in Him. How many times in my endeavors to please God would I promise God that I was going to be better. I would make so many promises to God. "Lord, I'm going to pray more. Lord, I'm going to read the Bible more. Lord, I'm going to improve upon that righteousness. I'm going to be better; I'm going to be more righteous this week." And I was endeavoring by my efforts, by my works, to be accepted by God and to be righteous before God. And that was a struggle. Oh, would to God that I had someone teaching me in those days that I was complete in Jesus Christ, to just trust in Him and rely upon Him that I am complete; there's nothing that I can add. If you're complete, you can't add to that. You're complete in Him.

Which is the head of all principality and power ( Colossians 2:10 ):

Now, the head there is used in the same sense as it is used in first Corinthians seven, as authority. So, Jesus has authority over all the principalities and powers. And we have told you before that principalities and powers are rankings of spirits.

Now, in the beginning, when God created the universe and then God first created angelic beings, millions of them, hundreds of millions of angelic beings. These angelic beings that God had created were in different ranks and orders. There were the cherubim, there were the seraphim, there were the principalities and powers and authorities and dominions, the various rankings of spirit beings. And when Satan, who was one of the highest ranking of spirit beings in God's creation, when he rebelled against God, there is an indication in the book of Revelation that a third of the angels joined in his rebellion. Which means that God created them as free moral beings, even as He created us as free moral agents, making our own choices. And so, those that chose to go with Satan were probably equally out of each the various ranks. So principalities and powers can refer to the fallen angels, or it can refer to those that are still in obedience unto God. Regardless, Jesus has authority over them all. Naturally, those that are still obedient to God in that ranking, He rules over them, but also those that have rebelled against Him are still under His authority.

Now, I don't like to be misunderstood, and this is a difficult concept sometimes for people to grasp. But in the overall picture, Satan is performing the will of God. That is, he is doing a service that God intended for him to do. You see, God uses him for the purpose of testing our devotion and commitment to God. If it were not for Satan, God would really not know, except that He has all knowledge. But you really would not know that you love God and thus as God said, "I've proved you." It was really not that He might understand, but that we might understand ourselves. And so the purpose of the testings and the provings is for our benefit, that we might know exactly where we stand. You test materials in order to know their strengths and their weaknesses, and as God tests us, we come to the understanding of those places of weakness. And Satan is being used by God, fulfilling a purpose of God in the world today. It's tragic and sad that he has that lot, but such it is. Now, he chose that, even as men today choose to rebel against God. So he cannot really blame God.

Like Judas, he was sort of in a tight place. The Bible predicted that Jesus was to be betrayed by one of His friends. Jesus said of Judas, "It had been good if that man had never been born" ( Matthew 26:24 ), because he was destined to betray Jesus Christ. Now, in the same token though, that was a part of the predestined plan, yet Judas consented to it and chose to betray the Lord. Hard concept, really, to grasp. And I'm not sure that we do fully grasp them. Satan was destined to be the instrument by which man might be tested, and yet, he chose to rebel against God. But even in his rebellion, he is performing that which God has purposed, and he remains subject unto God. God sets the limits and the bounds to which he can go. When he was appearing before God, in the case of Job, and complaining that God had a... "You've got a hedge around him; I can't get to him. Take away the hedge. Let me get at that guy, he'll curse you to..." God, first of all, had the hedge around Job. When God removed the hedge, He still set the limitations. "All right, you may go so far, but don't do this." And so Satan still had to be subject unto the authority of God, and remains. God sets the boundaries in which he can work. God sets the boundaries in which he's allowed to harass you. He can go so far, no further. God sets the boundaries and thus he has to be in authority unto God.

It is always wrong to think of Satan as opposite of God, not even close. You can make no comparison between Satan and God as far as opposites or even alikes. For God, again, is infinite, eternal, omnipotent and Satan is a created being. And so, if you want to look for an opposite of Satan, you should look at Michael or at Gabriel, those angels which remain true to God who have a high ranking or the highest ranking among angels. But never think of Satan as an opposite of God, because you're accrediting him with far more power than he actually has, far more authority than he actually has. He moves within restricted boundaries. God sets the limits of his work. So, all of the principalities and powers are under the authority of Jesus Christ. He is the head or the authority over all principality and power.

In whom also ye are circumcised with the circumcision made without hands, in the putting off the body of the sins of the flesh by the circumcision of Christ ( Colossians 2:11 ):

Now, there were those, and he's dealing now in this area, he's moved from Gnostics to the Judaisers, those who were teaching that in order to be righteous, faith in Christ was not sufficient. That's good, it's important, it's necessary, but it's not enough. In order for you to be saved, you must also adhere to the law. So you've got to be circumcised and you've got to also keep the law. Faith in Jesus is not enough. That's why Paul said, "You are complete in Him." It is enough. And you have been circumcised, but not the physical circumcision that the law required, but your circumcision is a true circumcision through Jesus Christ. You've renounced the life of the flesh. And here was the tragic error of the Jews that they were counting really on the physical experience and not upon the spiritual. So, though they had physically been circumcised, they were still walking after the flesh. And Paul said that totally negates the physical ritual. The idea is to cut off the life of the flesh, not to live after the flesh. So, Paul said if the Gentiles have turned away from the life of the flesh and are living after the Spirit, even though they may not have had the physical right of circumcision, it is accounted as circumcision, because God is looking at the heart of man. And so Paul here affirms the same truth. The true circumcision is that of the spirit within my heart, when I turn away from the life of the flesh to live after the Spirit through the faith and power of Jesus Christ. I have been circumcised in God's eyes, that is, I have been set apart to live after the Spirit before God. And that's what God counts.

The tragic thing about rituals, physical rituals, is that too often people begin to substitute the ritual for the reality. In the ritual of baptism, how many people today are falsely trusting in the ritual of baptism for the reality? The ritual of baptism, as Paul is going to point out here, actually, is death to the old life of the flesh that I might be in the risen Christ, living after the Spirit, and that's what it means. Now, if I have been sprinkled when I was a child, or I've been dunked as an adult and I am still living in the old life, I'm still living after the things of the old life, then the physical ritual means nothing. But, if I, by the Spirit, am living and walking after the Spirit, the new life in Christ. It may be that I was converted out in the Sahara Desert and there wasn't enough water to dunk me, but that doesn't negate my salvation or the new life that I am living in Jesus Christ, because it's of the Spirit. As Peter said, "Now doth baptism save but not the putting off of the filth of the flesh" ( 1 Peter 3:21 ). It isn't the ritual, but it is a heart, the conscience towards God of living and walking really after the Spirit. So, you were...

Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiving you all trespasses ( Colossians 2:12-13 );

Now Paul ties together these two rituals that both symbolize much the same thing. To the Jew, the ritual was circumcision, which was to be the symbol that I'm going to live after the Spirit not after the flesh. To the Christian, baptism signifies the same thing, the new life after the Spirit, the old life after the flesh, dominated by the flesh is dead. It's buried, and now I'm going to live a new life after the Spirit. And both of the rituals symbolize the same thing. To the Jew it was circumcision; to the Christian it was baptism. Thus, the truth applies to both; it is not the physical right that does it, it is what has happened in my heart and in reality in my life. So, being dead in your sins, the uncircumcision of your flesh, He has made you alive together with Him, having forgiven you all trespasses. In Ephesians, chapter two, it is the correlating verse here, "And you, having been made alive who were dead in trespasses and sins; for in times past you walked according to the course of this world" ( Ephesians 2:1 , Ephesians 2:2 ).

So, the thing I love there, though, having forgiven you all trespasses. Your whole past has been blotted out through your faith in Jesus Christ. Every trespass, every sin has been blotted out as a result of your faith in Him. Not only that, the law which these people were trying to push upon the Colossians, this very...the ordinances of the law, the observances of the Sabbath days, the dietary laws, the types of meat that you can eat, and the various traditions of the Jews as far as the dietary laws, he said that Jesus...

Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross ( Colossians 2:14 );

So, Christ is the end of the law to those that believe. The law could never make you righteous. The law could only condemn you. It was contrary to you. It was condemning you. Now, Jesus has blotted out these handwritings of ordinances which were against us. Thus, I am not under law. I am not under a righteousness that is affected by rules and regulations. My righteousness has nothing to do with my actions. My righteousness has to do with my faith. Now, my faith will produce actions. And if I say I have faith and yet my works are not in correspondence with it, then I am making a false boast of faith. But the works always must follow and be the result of faith. And that means that I do not depend upon my works as a righteous basis in my standing before God.

I don't say, "Well, I'm righteous because I pray so many times a day. I'm more righteous than you, because I read my Bible and you don't." No, I'm not righteous because of what I have done. I am righteous because God has imputed righteousness to my account because I am believing and trusting in Jesus Christ completely. Now, because I am believing and trusting in Jesus Christ, I do want to know Him. And so, I do read the word. Because I do trust in Him and love Him, I do communicate with Him and want to keep in constant communication and in constant fellowship with Him. But that doesn't make me righteous. That is only the result of the fact that I am righteous through my faith in Jesus. It's important that we distinguish that, vitally important that we distinguish that. Because it is so easy for us to relate our righteousness to our activities and to our works. Now, when I do that, then I am always putting myself in the position of judging others who aren't doing as much as I am doing. And see, that makes me a little better. That makes me a little more righteous and it also puts me in the position of sort of judging, "Well, you know, they just really don't have it." So it's a dangerous place to be. God doesn't want me to be there.

But when my righteousness is just through my faith in Christ, I can't boast in my righteousness, nor can I boast in the works that I'm doing. And if you come across someone who is boasting in their efforts, boasting in their sacrifices, boasting in their works, you have a classic example of what I'm dealing with. You see, because God has made righteousness something that He imputes to me through my faith, it totally eliminates boasting, except in Jesus. So, when you get people who are just always talking about how good Jesus is and how wonderful Jesus is and, "Oh, I don't know what I'd do without the Lord. The Lord is so good, He's so blessed me." Then you know that person has really come to a real understanding of what it is to have the righteousness through the faith in Jesus Christ. Cause he's not telling about himself, but he's boasting in the Lord and what the Lord has done.

So, Jesus brought an end to the rule that the law had over man. Nailed it to His cross, that's the end of the law. It was a schoolmaster until the time of Christ. When Christ came, law was no more valid. It was up to that point, but He was the end of the law to those who believe. So that no man can be made righteous by keeping the law. You can only be righteous through believing in Jesus Christ.

And having spoiled the principalities and the powers, [Now, we read that he had authority over these principalities and powers, and now we're told that he spoiled them or He defeated them and] he made a show of them openly [through the cross] triumphing over them in it [or in the cross] ( Colossians 2:15 ).

So, the cross of Jesus Christ is the place where victory over Satan was complete. Now, Satan so often has the tables turned on him; he's not omniscient, he doesn't know all things, and he falls into the trap so many times. God just turns the tables on him. As with Joseph and his brothers who conspired to sell him as a slave to Egypt. You know, to send him down to Egypt and being sold as a slave. And later, when Joseph came to the Pharaoh and interpreted the dream and was placed by the Pharaoh as the head over Egypt. And then his brothers came down to by grain and all. And when they finally realized that it was their brother who they betrayed who they were dealing with, they had great fear, and they said, "Oh man, we've had it. This guy's going to get us." He said, "Now look, don't be afraid that I'm going to take vengeance on you guys. I know that you meant it for evil, but God intended it for good." And so often God will take those evil intents of Satan, and turn them around for good. See, he's always getting the tables turned on him and you'd think he'd get discouraged after a while. He follows this plot along and thinks, "Ah ha, I've got it all set up." And then flip, God turns the tables, and instead of coming out on top, he comes out on the bottom.

Haman, determined he was going to destroy the Jews, was going to get rid of them once and for all. And after this mortifying experience where the very man who prompted all of his anger against the Jews, he was forced by the King to give him a position of honor. Had to go through the streets in front of him in a chariot and say, "This is the man that the King wants to honor." Oh, how the Lord turns the tables on old Haman. And so, he built the gallows, ninety feet high so that the whole city could see Mordecai hanging, I mean, going to kill all the Jews but I've got a special spot for this Mordecai. I'll let him swing from a ninety foot gallow where everybody will see it. And he got hung on his own gallow; so often happens that way.

Satan, bringing Jesus to the cross, raising up the people against Him, but it was at the cross where Jesus defeated him. For the law had a claim on us because we had violated the law and thus, we had to die. Satan had a claim on us because we had served Satan, and the wages of serving Satan is death, but Jesus redeemed us from the curse of the law. He redeemed us from the power of Satan. He purchased us. Where? At the cross. There He paid the price, because He died in our place. And so, He spoiled the principalities and powers. He triumphed over them there in the cross. The cross is the open display of the victory of Jesus.

Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days ( Colossians 2:16 ):

Now, these were all things under the law. They weren't to eat certain kind of meats. They were to prepare the meat in special ways that they did eat. They had certain holy days. They had the Sabbath of the new moons. And then they had the Sabbath days. And Paul is saying, "Don't let anybody judge you in these things." They no longer apply to me in my relationship with God. My relationship with God is not enhanced by my keeping a particular diet. I can't by diet make myself more righteous. "Oh, you eat pork? Oh, shame on you. I would never eat pork." And as though that would make me more righteous, you see. So, today we find people that are judging us in meat, or in drink, or in respect to a holy day or Sabbath days.

Now, these holy days, these Sabbath days, these offerings that were made, were all a shadow of things to come. They weren't reality. They were only a shadow. They were foreshadowing things to come. The real substance is Jesus, the body; the substance is of Christ. These things only foreshadowed. So, the Sabbath day was only a foreshadowing of the rest that we have in Jesus Christ. He is our Sabbath; He is our rest. So it really makes no difference if we gather on Sunday, the first day of the week to worship Him or we would gather on a Saturday to worship Him, immaterial. The idea of the Sabbath day was to show God's rest for His people, but that was only the foreshadowing of the real rest that we have in and through Jesus Christ. So, all of these things within the law only foreshadowed what was accomplished by Jesus. And the law is important for us to study only to understand completely what Jesus has done for us in His sacrifice for our sins.

Let no man beguile you of your reward in a voluntary humility in the worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind ( Colossians 2:18 ),

Now, there are those who would say, "Well, now, you don't want to bother God with all your little things. Or God may not be interested in listening to you, so it might be wise... There's this particular saint who lived in this area, and it might be wiser if you would pray to him to intercede for you. Because surely God loves him. He was such a holy man, and God loves him, and he'll listen to him. So you pray to the saint and have the saint intercede, because you really shouldn't come to God with that yourself. You know, you're sort of on the outs, and so get someone who's on the in, and let him intercede for you." Let no man beguile you of the reward in voluntary humility, the worshipping of angels or the worshipping of the saints. As they intrude into those things which they have not seen. It's all just a part of the vanity of a puffed up mind.

And not holding the Head, from which all the body by the joints and bands having nourishment ministered, and knit together, increaseth with the increase of God ( Colossians 2:19 ).

We can each of us hold onto Jesus Christ and receive our strength and our nourishment directly from Him. "There is only one God, and one mediator between God and man, the man Christ Jesus" ( 1 Timothy 2:5 ). And Mary cannot mediate for you, nor can any of the saints mediate for you. Nor can any of the angels mediate for you. One God and one mediator, and Jesus Christ is that mediator. Jesus said, "I am the way, the truth, and the life, and no man can come to the Father but by me" ( John 14:6 ). You can't come to the Father through the saints. And of course, you take it one more step: go to Mary to talk to her son to talk to her father. But know you can come directly to the Father through Jesus Christ who is our mediator. "Therefore, let us come boldly to the throne of grace that we might receive mercy in the time of need" ( Hebrews 4:16 ). I don't have to go through a chain of command. Jesus has opened the door directly to God's throne for you and for me. We've become the children of God. And one thing about children, they have access always to the Father.

Interesting, you know, because of our schedule it's just not easy to see everybody. And a lot of times people come in and we're so piled high with work that it's hard to take time to see them, but you know, there's the little kids around here that come an' knock on the door and say, "Grandpa!" And immediately the door is opened and there's always, it seems, time. They have access because of relationship. And that's the neat thing about God, your relationship, there's always access. The door is always open. You can come always. So, this is a false humility. Don't let anybody beguile you as to the advantages of it. There are no advantages to it.

Wherefore if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances, (Touch not; taste not; handle not; which all are to perish with the using;) after the commandments and the doctrines of men? ( Colossians 2:20-22 )

Now, this life of asceticism which the Gnostics lived as though it made them more spiritual. You know, if you want to really be spiritual then you'd better go find a little eight by eight cubicle and lock yourself in, and lock the world out, and just sit there and read your Bible all day long and sing hymns unto God, and live within that cubicle. Oh, then you'll be very holy and very righteous. No. These things may... Fast all the time. Don't eat this! Don't eat that! Don't touch this! Don't touch that!

These may show some wisdom in discipline of the body and in humility as you are disciplining or neglecting the body. But in reality, they do not honor God but they only glorify the flesh or satisfy the flesh. In other words, my flesh might be very satisfied in a thirty-day fast, that now I've really proved that I have mastered over my body and all, but really, then I am glorying in what I have done and it doesn't really honored God. Maybe some wisdom in the discipline, but it only brings satisfaction to the flesh; it doesn't honor God. "

Contending for the Faith

Which all are to perish with the using;) after the commandments and doctrines of men?

The questions on this passage arise not from the definitions of words but from the placement of clauses in the sentence, which is often a difficult task in translation. We can help ourselves to understand these passages if we note that the "ordinances" of verse 20, the illustrations of the ordinances ("touch not...") of verse 21, the "which all are to perish" of verse 22, and the "which things have a show of wisdom" of verse 23 are closely related. This view is supported by the New International Version that renders "which things" of verse 23 as "such regulations," tying it directly to the heretic’s rules.

Which all are to perish with the using: Lenski persuasively argues that "which all are to perish with the using" refers not to the heretic’s regulations themselves, but to the meat, drink, and so forth with which the ordinances deal (141-142). He bases his construction on the definition of "using," which can mean "being used up" (Thayer 69), as is the case with food. When one uses it, it perishes. He recalls Jesus’ statement of John 6:27, "Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life."

after the commandments and doctrines of men: The clause, "after the commandments and doctrines of men," ends the sentence that began in verse 20. It apparently attaches to "ordinances" at the end of that verse, making it read, "Why...are ye subject to ordinances, after the commandments and doctrines of men?"

Dr. Constable's Expository Notes

C. The false doctrines of men 2:16-23

Having revealed what believers have in Christ, Paul next pointed out the errors of the false teachers more specifically to help his readers identify and reject their instruction.

"Sad to say, there are many Christians who actually believe that some person, religious system, or discipline can add something to their spiritual experience. But they already have everything they ever will need in the person and work of Jesus Christ." [Note: Wiersbe, 2:105.]

Dr. Constable's Expository Notes

In these verses Paul developed the third error he already alluded to, namely, asceticism. The ascetic practices ("elementary principles," stoicheai, Colossians 2:8) he referred to seem to have been extensions of Mosaic Law. "If" (Colossians 2:20) could read "Since." It is a first class condition in Greek that in this case is a condition true to reality. Christians "died" to merely human ordinances of Judaism and Gnosticism at conversion (cf. Romans 6:1-4; Romans 7:1-6; 2 Corinthians 5:14; Galatians 2:19). Nevertheless it is possible to put oneself under these and live like unbelievers in the world. The false teachers were in effect forcing the Colossians to live by the world system by placing ascetic requirements on them. The specific decrees cited as examples (Colossians 2:21) have to do with food, but these are only representative of many such laws. These laws are inadequate for three reasons. The things prohibited perish through normal usage, the laws are of human origin, and they do not solve the real problem, namely, the desires of the flesh.

"There is only one thing that will put the collar on the neck of the animal within us, and that is the power of the indwelling Christ." [Note: Alexander Maclaren, "The Epistles of St. Paul to the Colossians and Philemon," in The Expositor’s Bible, p. 255.]

The emphases of these false teachers are still with us today. The first is "higher" knowledge (Gnosticism). The second is the observance of laws to win God’s love (legalism). The third is the belief that beings other than Christ must mediate between people and God (mysticism). The fourth is the practice of abstaining from things to earn merit with God (asceticism).

"When we make Jesus Christ and the Christian revelation only part of a total religious system or philosophy, we cease to give Him the preeminence. When we strive for ’spiritual perfection’ or ’spiritual fullness’ by means of formulas, disciplines, or rituals, we go backward instead of forward. Christian believers must beware of mixing their Christian faith with such alluring things as yoga, transcendental meditation, Oriental mysticism, and the like. We must also beware of ’deeper life’ teachers who offer a system for victory and fullness that bypasses devotion to Jesus Christ. In all things, He must have the preeminence!" [Note: Wiersbe, 2:104.]

Reformed theology has historically taught that a true Christian will never renounce faith in Christ. The fact that Paul wrote this epistle to Christians who were in danger of doing precisely that should prove that this teaching is wrong. Nowhere in the epistle did he make a distinction between professing Christians, who were supposedly the objects of his warnings, and true Christians. Rather he appealed to the Colossians as genuine Christians to watch out for this real danger. Genuine Christians can be deceived by false teaching, even teaching concerning Christ.

Barclay's Daily Study Bible

Chapter 2

LOVE'S STRUGGLE ( Colossians 2:1 )

2:1 I want you to know how great a struggle I am going through for you, and for the people of Laodicaea, and for all those who have never seen me face to face.

Here is a brief lifting of the curtain and a poignant glimpse into Paul's heart. He is going through a struggle for these Christians whom he had never seen but whom he loved.

He associates the Laodicaeans with the Colossians, and speaks of all those who had never seen his face. He is thinking of the Christians in that group of three towns in the Lycus valley, Laodicaea, Hierapolis and Colosse and picturing them in his mind's eye.

The word he uses for struggle is a vivid word; it is agon ( G73) , from which comes our own word agony. Paul is fighting a hard battle for his friends. We must remember that, when he wrote this letter, he was in prison in Rome, awaiting judgment and almost certain condemnation. What then was his struggle?

(i) It was a struggle in prayer. He must have longed to go to Colosse himself. He must have longed to face the false teachers and deal with their arguments and recall those who were straying from the truth. But he was in prison. There had come a time when there was nothing left to do but to pray; what he could not do himself, he must leave to God. So Paul wrestled in prayer for those whom he could not see. When time and distance and circumstance separate us from those whom we long to help, there is always one way left to help them and that is the way of prayer.

(ii) It may well be that there was another struggle going on in Paul's mind. He was a human being with all a man's natural problems. He was in prison, awaiting trial before Nero, and the issue was almost certainly death. It would have been easy to play the coward and abandon the truth for the sake of safety. Paul well knew that such a desertion would be disastrous in its consequences. If the young Churches knew that Paul had denied Christ, the heart would be taken from them and it would be the end of Christianity for many. His struggle was not for himself alone; it was also for those whose eyes were fixed upon him as their leader and father in the faith. We do well to remember that in any situation there are those who are watching us; and that our action will either confirm or destroy their faith. Our struggle is never for ourselves alone; always the honour of Christ is in our hands and the faith of others in our keeping.

(i) THE MARKS OF THE FAITHFUL CHURCH ( Colossians 2:2-7 )

2:2-7 My struggle is that their hearts may be encouraged, that they may be united together in love, that they may come to all the wealth of the assured ability to take the right decision in any situation, to the knowledge of that truth which only God's own may know, I mean of Christ, in whom are hidden all the treasures of wisdom and of knowledge.

Here is Paul's prayer for the Church, and in it we distinguish the great marks which should distinguish a living and faithful Church.

(i) It should be a Church of courageous hearts. Paul prays that their hearts may be encouraged. The word which he uses is parakalein ( G3870) . Sometimes that word means to comfort, sometimes to exhort, but always at the back of it there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. One of the Greek historians uses it in a most interesting and suggestive way. There was a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakalein ( G3870) means here. It is Paul's prayer that the Church may be filled with that courage which can cope with any situation.

(ii) It should be a Church in which the members are knit together in love. Without love there is no real Church. Methods of Church government and ritual are not what matter. These things change from time to time and from place to place. The one mark which distinguishes a true Church is love for God and for the brethren. When love dies, the Church dies.

(iii) It should be a church equipped with every kind of wisdom. Paul here uses three words for wisdom.

(a) In Colossians 2:2 he uses sunesis ( G4907) , which the Revised Standard Version translates understandingly. We have already seen that sunesis ( G4907) is what we might call critical knowledge. it is the ability to assess any situation and decide what practical course of action is necessary within it. A real Church will have the practical knowledge of what to do whenever action is called for.

(b) He says that in Jesus are hid all the treasures of wisdom an knowledge. Wisdom is sophia ( G4678) and knowledge is gnosis ( G1108) . These two words do not simply repeat each other; there is a difference between them. Gnosis ( G1108) is the power, almost intuitive and instinctive, to grasp the truth when we see it and hear it. But sophia ( G4678) is the power to confirm and to commend the truth with wise and intelligent argument, once it has been intuitively grasped. Gnosis ( G1108) is that by which a man grasps the truth; sophia ( G4678) is that by which a man is enabled to give a reason for the hope that is in him.

So, then, the real Church will have the clear-sighted wisdom which can act for the best in any given situation; the wisdom which can instinctively recognize and grasp the truth when it sees it; and the wisdom which can make the truth intelligible to the thinking mind, and persuasively commend it to others.

All this wisdom, says Paul, is hidden in Christ. The word he uses for hidden is apokruphos ( G614) . His very use of that word is a blow aimed at the Gnostics. Apokruphos ( G614) means hidden from the common gaze, and therefore secret. We have seen that the Gnostics believed that a great mass of elaborate knowledge was necessary for salvation. That knowledge they set. down in their books which they called apokruphos ( G614) because they were barred to the ordinary man. By using this one word Paul is saying, "You Gnostics have your wisdom hidden from ordinary people; we too have our knowledge, but it is not hidden in unintelligible books; it is hidden in Christ and therefore open to all men everywhere." The truth of Christianity is not a secret which is hidden but a secret which is revealed.

(ii) THE MARKS OF THE FAITHFUL CHURCH ( Colossians 2:2-7 continued)

(iv) The true Church must have the power to resist seductive teaching. It must be such that men cannot beguile it with enticing words. Enticing words translates the Greek word pithanologia ( G4086) . This was a word of the law-courts; it was the word used for the persuasive power of a lawyer's arguments, which could enable the criminal to escape his just punishment. The true Church should have such a grip of the truth that it is unmoved by seductive arguments.

(v) The true Church should have in it a soldier's discipline. As the Revised Standard Version has it, Paul is glad to hear of the order and of the firmness of the faith of the Colossians. These two words present a vivid picture, for they are both military words. The word translated order is taxis ( G5010) , which means a rank or an ordered arrangement. The Church should be like an ordered army, with every man in his appointed place, ready and willing to obey the word of command. The word translated firmness is stereoma ( G4733) , which means a solid bulwark, an immovable phalanx. It describes an army set out in an unbreakable square, solidly immovable against the shock of the enemy's charge. Within the Church there should be disciplined order and strong steadiness, like the order and steadiness of a trained and disciplined body of troops.

(vi) In the true Church life must be in Christ. Its members must walk in Christ; their whole lives must be lived in his conscious presence. They must be rooted and built in him. There are two pictures here. The word used for rooted is the word which would be used of a tree with its roots deep in the soil. The word used for built is the word which would be used of a house erected on a firm foundation. Just as the great tree is deep-rooted in the soil and draws its nourishment from it, so the Christian is rooted in Christ, the source of his life and strength. Just as the house stands fast because it is built on strong foundations, so the Christian life is resistant to any storm because it is founded on the strength of Christ. Christ is alike the source of the Christian's life and the foundation of his stability.

(vii) The true Church holds fast to the faith which it has received. It never forgets the teaching about Christ which it has been taught. This does not mean a frozen orthodoxy in which all adventure of thought is heresy. We have only to remember how in Colossians Paul strikes out new lines in his thinking about Jesus Christ to see how far that was from his intention. But it does mean that there are certain beliefs which remain the foundation and do not change. Paul might travel down new pathways of thought but he always began and ended with the unchanging and unchangeable truth that Jesus Christ is Lord.

(viii) The distinguishing mark of the true Church is an abounding and overflowing gratitude. Thanksgiving is the constant and characteristic note of the Christian life. As J. B. Lightfoot put it: "Thanksgiving is the end of all human conduct, whether observed in words or works." The one concern of the Christian is to tell in words and to show in life his gratitude for all that God has done for him in nature and in grace. Epictetus was not a Christian, but that little, old, lame slave who became one of the great moral teachers of paganism, wrote: "What else can I, a lame old man, do but sing hymns to God? If, indeed, I were a nightingale, I would be singing as a nightingale; if a swan, as a swan. But, as it is, I am a rational being, therefore I must be singing hymns of praise to God. This is my task; I do it, and will not desert this post, as long as it may be given me to fill it; and I exhort You to join with me in this same song." (Epictetus, Discourses 1. 1 6.21). The Christian will always praise God from whom all blessings flow.

ADDITIONS TO CHRIST ( Colossians 2:8-23 )

2:8-23 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world, and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism, and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. God made you alive with him, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins, and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame, and, through the Cross, led them captive in his triumphal train.

There can be no doubt that for us this is one of the most difficult passages Paul ever wrote. For those who heard or read it for the first time it would be crystal clear. The trouble is that it is packed from beginning to end with allusions to the false teaching which was threatening to wreck the Colossian Church. We do not know precisely what that teaching was. Therefore the allusions are obscure and we can only guess. But every sentence and every phrase would go straight home to the minds and the hearts of the Colossians.

It is so difficult that we propose to treat it in a slightly different way from our usual practice. We have set it out as a whole, in what is more of a paraphrase than a translation. We will take out its leading ideas, for it is possible to see the main lines of the false teaching which was troubling Colosse; and then, after we have looked at it as a whole, we shall examine it in more detail in shorter sections.

One thing clear is that the false teacher swished the Colossians to accept what can only be called additions to Christ. They were teaching that Jesus Christ himself is not sufficient; that he was not unique; that he was one among many manifestations of God; and that it was necessary to know and to serve other divine powers in addition to him. We can distinguish five additions to Christ which these false teachers wished to make.

(i) They wished to teach men an additional philosophy ( Colossians 2:8). As they saw it, the simple truth preached by Jesus and preserved in the gospel was not enough. It had to be filled out by an elaborate system of pseudo-philosophical thought which was far too difficult for the simple and which only the intellectual could understand.

(ii) They wished men to accept a system of astrology ( Colossians 2:8). As we shall see, there is a doubt about the meaning but we think it most likely that the elements of the world were the elemental spirits of the universe, especially of the stars and the planets. It was the teaching of these false teachers that men were still under these influences and needed a special knowledge, beyond that which Jesus could give, to be liberated from them.

(iii) They wished to impose circumcision on Christians ( Colossians 2:11). Faith was not enough; circumcision had to be added. A badge in the flesh was to take the place of, or at least be an addition to, an attitude of the heart.

(iv) They wished to lay down ascetic, rules and regulations ( Colossians 2:16, Colossians 2:20-23). They wished to introduce all kinds of rules and regulations about what a man might eat and drink and about what days he must observe as festivals and fasts. All the old Jewish regulations--and more--were to be brought back.

(v) They wished to introduce the worship of angels ( Colossians 2:18). They were teaching that Jesus was only one of many intermediaries between God and man and that all these intermediaries must receive their worship.

It can be seen that here there is a mixture of Gnosticism and Judaism. The intellectual knowledge and the astrology come direct from Gnosticism; the asceticism and the rules and regulations from Judaism. What happened was this. We have seen that the Gnostics believed that all kinds of special knowledge, beyond the gospel, was needed for salvation. There were Jews who joined forces with the Gnostics and declared that the special knowledge required was none other than the knowledge which Judaism could give. This explains why the teaching of the Colossians' false teachers combined the beliefs of Gnosticism with the practices of Judaism.

The one thing certain is that the false teachers taught that Jesus Christ and his teaching and work were not in themselves sufficient for salvation. Let us now take the passage section by section.

Traditions And The Stars ( Colossians 2:8-10)

2:8-10 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority.

Paul begins by drawing a vivid picture of the false teachers. He speaks of anyone who will carry you off as his spoil. The word is sulagogein ( G4812) and could be used of a slave-dealer carrying away the people of a conquered nation into slavery. To Paul it was an amazing and a tragic thing that men who had been liberated ( Colossians 1:12-14), could contemplate submitting themselves to a new and disastrous slavery.

These men offer a philosophy which they declare is necessary in addition to the teaching of Christ and the words of the gospel.

(i) It is a philosophy which has been handed down by human tradition. The Gnostics were in the habit of claiming that their special teaching was teaching which had been told by word of mouth by Jesus, sometimes to Mary, sometimes to Matthew, and sometimes to Peter. They did, in fact, say that there were things which Jesus never told the crowd and communicated only to the chosen few. The charge Paul makes against these teachers is that their teaching is a human thing; it has no basis in Scripture. It is a product of the human mind; and not a message of the Word of God. To speak like this is not to drift into fundamentalism or submit to a tyranny of the written word, but to hold that no teaching can be Christian teaching which is at variance with the basic truths of Scripture and with the Word of God.

(ii) It is a philosophy which has to do with the elements of this world. This is a much-discussed phrase of which the meaning is still in doubt. The word for elements is stoicheia ( G4747) , and stoicheia has two meanings.

(a) It means literally things which are set out in a row. It is, for instance, the word for a file of soldiers. But one of its commonest meanings is the letters of the alphabet, no doubt because they form a series which can be set out in a row. Because stoicheia ( G4747) can mean the letters of the alphabet, it can also very commonly mean elementary instruction in any subject. We still speak of learning the A B C of a subject, when we mean taking the first steps in it. It is possible that this is the meaning here. Paul may be saying, "These false teachers claim that they are giving you knowledge which is very advanced and very profound. In point of fact it is knowledge which is uninstructed and rudimentary because at the best it is knowledge of the human mind. The real knowledge, the real fullness of God, is in Jesus Christ. If you listen to these false teachers, so far from receiving deep spiritual knowledge, you are simply slipping back into rudimentary instruction which you should have left behind long ago."

(b) Stoicheia ( G4747) has a second meaning. It means the elemental spirits of the world, and especially the spirits of the stars and planets. There are still people today who take astrology seriously. They wear signs of the zodiac charms and read newspaper columns which tell what is forecast for them in the stars. But it is almost impossible for us to realize how dominated the ancient world was by the idea of the influence of the elemental spirits and the stars. Astrology was then, as someone has said, the queen of the sciences. Even men so great as Julius Caesar and Augustus, so cynical as Tiberius, so level-headed as Vespasian would take no step without consulting the stars. Alexander the Great believed implicitly in the influence of the stars. Men and women believed that their whole lives were fixed by them. If a man was born under a fortunate star all was well; if he was born under an unlucky star, he could not look for happiness; if any undertaking was to have a chance of success, the stars must be observed. Men were the slaves of the stars.

There was one possibility of escape. If men knew the right pass-words and the right formulae, they might escape from this fatalistic influence of the stars; and a great part of the secret teaching of Gnosticism and of kindred faiths and philosophies was knowledge which claimed to give the devotee escape from the power of the stars; and in all probability that was what the false teachers of Colosse were offering. They were saying, "Jesus Christ is all very well, he can do much for you; but he cannot enable you to escape from your subjection to the stars. We alone have the secret knowledge which can enable you to do that." Paul, sufficiently the child of his age to believe in these elemental spirits, answers: "You need nothing but Christ to overcome any power in the universe; for in him is nothing less than the fullness of God and he is the head of every power and authority, for he created them."

The Gnostic teachers offered an additional philosophy; Paul insisted on the triumphant adequacy of Christ to overcome any power in any part of the universe. You cannot at one and the same time believe in the power of Christ and the influence of the stars.

The Real And The Unreal Circumcision ( Colossians 2:11-12)

2:11-12 In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead.

The false teachers were demanding that Gentile Christians should be circumcised for circumcision was the badge of God's chosen people. God, they argued, had said to Abraham, "This is my covenant, which you shall keep, between me and you, and your descendants after you; Every male among you shall be circumcised" ( Genesis 17:10).

All through the history of Israel there had been two views of circumcision. There was the view of those who said that in itself it was enough to put a man right with God. It did not matter whether an Israelite was a good man or a bad man; all that mattered was that he was an Israelite and that he had been circumcised.

But the great spiritual leaders of Israel and the great prophets took a very different view. They insisted that circumcision was only the outward mark of a man who was inwardly dedicated to God. They used the very word in an adventurous sense. They talked of uncircumcised lips ( Exodus 6:12), of a heart which was circumcised or uncircumcised ( Leviticus 26:41; Ezekiel 44:7; Ezekiel 44:9; Deuteronomy 30:6); of the uncircumcised ear ( Jeremiah 6:10). To them being circumcised did not mean having a certain operation carried out on a man's flesh but having a change effected in his life. Circumcision was, indeed, the badge of a person dedicated to God; but the dedication lay not in the cutting of the flesh but in the excision from his life of everything which was against the will of God.

That was the answer of the prophets centuries before: and that was still Paul's answer to the false teachers. He said to them, "You demand circumcision; but you must remember that circumcision does not mean simply the removal of the foreskin from a man's body; it means the putting off of that whole part of his human nature which sets him at variance with God." Then he went on: "Any priest can circumcise a man's foreskin; only Christ can bring about that spiritual circumcision which means cutting away from a man's life everything which keeps him from being God's obedient child."

Paul goes further. For him this was not theory but fact. "That very act," he said, "has already happened to you in baptism." When we think of his view of baptism we must remember three things. In the early Church, as today in the mission field and even in the Church extension areas, men were coming straight out of heathenism into Christianity. They were knowingly and deliberately leaving one way of life for another; and making in the act of baptism a conscious decision. This was of course, before the days of infant baptism which did not and could not come until the Christian family had become a reality.

Baptism in the time of Paul was three things. It was adult baptism; it was instructed baptism; and, wherever possible, it was baptism by total immersion. Therefore the symbolism of baptism was manifest. As the waters closed over the man's head, it was as if he died; as he rose up again from the water, it was as if he rose to new life. Part of him was dead and gone for ever; he was a new man risen to a new life.

But, it must be noted, that symbolism could become a reality only under one condition. It could become real only when a man believed intensely in the life and death and resurrection of Jesus Christ. It could only happen when a man believed in the effective working of God which had raised Jesus Christ from the dead and could do the same for him. Baptism for the Christian was in truth a dying and a rising again, because he believed that Christ had died and risen again and that he was sharing the experience of his Lord.

"You speak about circumcision," said Paul. "The only true circumcision is when a man dies and rises with Christ in baptism, in such a way that it is not part of his body which is cut away but his whole sinful self which is destroyed, and he is filled with newness of life and the very holiness of God."

Triumphant Forgiveness ( Colossians 2:13-15)

2:13-15 God made you alive with Christ, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and which was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame and, through the Cross, led them captive in his triumphal train.

Almost all great teachers have thought in pictures; and here Paul uses a series of vivid pictures to show what God in Christ has done for men. The intention is to show that Christ has done all that can be done and all that need be done, and that there is no need to bring in any other intermediaries for the full salvation of men. There are three main pictures here.

(i) Men were dead in their sins. They had no more power than dead men either to overcome sin or to atone for it. Jesus Christ by his work has liberated men both from the power and from the consequences of sin. He has given them a life so new that it can only be said that he has raised them from the dead. Further, it was the old belief that only the Jews were dear to God, but this saving power of Christ has come even to the uncircumcised Gentile. The work of Christ is a work of power, because it put life into dead men; it is a work of grace, because it reached out to those who had no reason to expect the benefits of God.

(ii) But the picture becomes even more vivid. As the King James Version has it, Jesus Christ blotted out the handwriting of ordinances which was against us; as we have translated it, he wiped out the charge-list which set out all our self-admitted debts, a charge-list based on the ordinances of the law. There are two Greek words here on which the whole picture depends.

(a) The word for handwriting or charge-list is cheirographon ( G5498) . It literally means an autograph; but its technical meaning--a meaning which everyone would understand--was a note of hand signed by a debtor acknowledging his indebtedness. It was almost exactly what we call an I.O.U. Men's sins had piled up a vast list of debts to God and it could be said that men definitely acknowledged that debt. More than once the Old Testament shows the children of Israel hearing and accepting the laws of God and calling down curses on themselves should they fail to keep them ( Exodus 24:3; Deuteronomy 27:14-26). In the New Testament we find the picture of the Gentiles as having, not the written law of God which the Jews had, but the unwritten law in their hearts and the voice of conscience speaking within ( Romans 2:14-15). Men were in debt to God because of their sins and they knew it. There was a self-confessed indictment against them, a charge-list which, as it were, they themselves had signed and admitted as accurate.

(b) The word for wiping out is the Greek verb exaleiphein ( G1813) . To understand that word is to understand the amazing mercy of God. The substance on which ancient documents were written was either papyrus, a kind of paper made of the pith of the bulrush, or vellum, a substance made of the skins of animals. Both were fairly expensive and certainly could not be wasted. Ancient ink had no acid in it; it lay on the surface of the paper and did not, as modern ink usually does, bite into it. Sometimes a scribe, to save paper, used papyrus or vellum that had already been written upon. When he did that, he took a sponge and wiped the writing out. Because it was only on the surface of the paper, the ink could be wiped out as if it had never been. God, in his amazing mercy, banished the record of our sins so completely that it was as if it had never been; not a trace remained.

(c) Paul goes on. God took that indictment and nailed it to the Cross of Christ. It used to be said that in the ancient world when a law or an ordinance was cancelled, it was fastened to a board and a nail was driven clean through it. But it is doubtful if that was the case and if that is the picture here. Rather it is this--on the Cross of Christ the indictment that was against us was itself crucified. It was executed and put clean out of the way, so that it might never be seen again. Paul seems to have searched human activity to find a series of pictures which would show how completely God in his mercy destroyed the condemnation that was against us.

Here indeed is grace. And that new era of grace is further underlined in another rather obscure phrase. The charge-list had been based on the ordinances of the law. Before Christ came men were under law and they broke it because no man can perfectly keep it. But now law is banished and grace has come. Man is no longer a criminal who has broken the law and is at the mercy of God's judgment; he is a son who was lost and can now come home to be wrapped around with the grace of God.

(iii) One other great picture flashes on the screen of Paul's mind. Jesus has stripped the powers and authorities and made them his captives. As we have seen, the ancient world believed in all kinds of angels and in all kinds of elemental spirits. Many of these spirits were out to ruin men. It was they who were responsible for demon-possession and the like. They were hostile to men. Jesus conquered them for ever. He stripped them; the word used is the word for stripping the weapons and the armour from a defeated foe. Once and for all Jesus broke their power. He put them to open shame and led them captive in his triumphant train. The picture is that of the triumph of a Roman general. When a Roman general had won a really notable victory, he was allowed to march his victorious armies through the streets of Rome and behind him followed the kings and the leaders and the peoples he had vanquished. They were openly branded as his spoils. Paul thinks of Jesus as a conqueror enjoying a kind of cosmic triumph, and in his triumphal procession are the powers of evil, beaten for ever, for every one to see.

In these vivid pictures Paul sets out the total adequacy of the work of Christ. Sin is forgiven and evil is conquered; what more is necessary? There is nothing that Gnostic knowledge and Gnostic intermediaries can do for men--Christ has done it all already.

Retrogression ( Colossians 2:16-23)

__ Colossians 2:1-23 __

2:16-23 Let no one take you to task in matters of food or drink, or with regard to yearly festivals and monthly new moons and weekly sabbaths. These are only the shadow of things to come; the real substance belongs to Christ. Let no one rob you of your prize by walking in ostentatious humility in the worship of angels, making a parade of the things which he has seen, vainly inflated with pride because he is dominated by his sinful human nature and not holding fast to the head, from which the whole body, supplied and held together by the joints and muscles, increases with the increase which God alone can give.

This passage has certain basic Gnostic ideas intertwined all through it. In it Paul is warning the Colossians not to adopt certain Gnostic practices, on the grounds that to do so would be not progress but rather retrogression in the faith. Behind it lie four Gnostic practices.

(i) There is Gnostic asceticism ( Colossians 2:16 and Colossians 2:21). There is the teaching which involves a whole host of regulations about what can and can not be eaten and drunk. In other words there is a return to all the food laws of the Jews, with their lists of things clean and unclean. As we have seen, the Gnostics considered all matter to be essentially evil. If matter is evil, then the body is evil. If the body is evil, two opposite conclusions may be drawn. (a) If the body is essentially evil, it does not matter what we do with it. Being evil it can be used or abused in any way, and it makes no difference. (b) If the body is evil, it must be kept down; it must be beaten and starved and its every impulse chained down. That is to say, Gnosticism could issue either in complete immorality or in rigid asceticism. It is the rigid asceticism with which Paul is dealing here.

In effect he says, "Have nothing to do with people who identify religion with laws about what you may or may not eat or drink." Jesus himself had said that it made no difference what a man ate or drank ( Matthew 15:10-20; Mark 7:14-23). Peter had to learn to cease to talk about clean and unclean foods ( Acts 10:1-48). Paul uses an almost crude phrase which repeats in different words what Jesus had already said. He says, "These things perish as they are used" ( Colossians 2:22). He means exactly what Jesus did when he said that food and drink are eaten and digested, and then excreted from the body, and flushed away down the drain ( Matthew 15:17; Mark 7:19). Food and drink are so unimportant that they are destined for decay as soon as they are eaten. The Gnostics wished to make religion a thing of regulations about eating and drinking; and there are still those who are more concerned with rules about food than about the charity of the gospel.

(ii) There is the Gnostic and the Jewish observation of days ( Colossians 2:16). They observed yearly feasts and monthly new moons and weekly sabbaths. They drew out lists of days which specially belonged to God, on which certain things must be done and certain things must not be done. They identified religion with ritual.

Paul's criticism of this stress on days is quite clear and logical. He says, "You have been rescued from all this tyranny of legal rules. Why do you want to enslave yourself all over again? Why do you want to go back to Jewish legalism and abandon Christian freedom?" The spirit which makes Christianity a thing of regulations is by no means dead yet.

(iii) There are the Gnostic special visions. The King James Version in Colossians 2:18 speaks of the false teacher "intruding into those things which he hath not seen." That is a mistranslation. The correct translation should be "making a parade of the things which he has seen." The Gnostic prided himself upon special visions of secret things which were not open to the eyes of ordinary men and women. No one will deny the visions of the mystics, but there is always danger when a man begins to think that he has attained a height of holiness which enables him to see what common men--as he calls them--cannot see; and the danger is that men will so often see, not what God sends them, but what they want to see.

(iv) There is the worship of angels ( Colossians 2:18; Colossians 2:20). As we have seen, the Jews had a highly-developed doctrine of angels and the Gnostics believed in all kinds of intermediaries. They worshipped these, while the Christian knows that worship must be kept for God and for Jesus Christ.

Paul makes four criticisms of all this.

(i) He says that this kind of thing is only a shadow of truth; the real truth is in Christ ( Colossians 2:17). That is to say, a religion which is founded on eating and drinking certain kinds of food and drink and abstaining from others, a religion which is founded on Sabbath observance and the like, is only a shadow of real religion; real religion is fellowship with Christ.

(ii) He says that there is such a thing as a false humility ( Colossians 2:18; Colossians 2:23). When they talked of the worship of angels, both the Gnostics and the Jews would have justified it by saying that God is so great and high and holy that we can never have direct access to him and must be content to pray to the angels. But the great truth that Christianity preaches is, in fact, exactly that the way to God is open to the humblest and the simplest person.

(iii) He says that this can lead to sinful pride ( Colossians 2:18; Colossians 2:23). The man who is meticulous in his observance of special days, who keeps all the food laws and who practises ascetic abstinence is in very grave danger of thinking himself specially good and of looking down on other people. And it is a basic truth of Christianity that no man who thinks himself good is really good, least of all the man who thinks himself better than other people.

(iv) He says that this is a return to unchristian slavery instead of Christian freedom ( Colossians 2:20) and that in any event, it does not free a man from fleshly lusts but only keeps them on the leash ( Colossians 2:23). Christian freedom comes not from restraining desires by rules and regulations but from the death of evil desires and the springing to life of good desires by virtue of Christ being in the Christian and the Christian in Christ.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Colossians 2:22

Using -- Misuse, abuse

Gill's Exposition of the Whole Bible

Which all are to perish with the using,.... Meaning either the ordinances concerning touching, tasting, and handling, which bring destruction and death on them that use them, and comply with them, in order to obtain righteousness and life; for instead of enjoying salvation through them, they were the cause of damnation to them. Or rather the meats not to be touched, tasted, or handled; these are in their own nature perishing things, and perish by being used; they are only of service to the body, and can be of none to the soul; the using of them cannot defile the man, nor an abstinence from them sanctify him, or commend him to God; they only relate to this present life, and will cease with it, and can have no manner of influence on the spiritual and eternal concerns of men: and besides, the ordinances concerning them are not of God, but are

after the commandments and doctrines of men; for so even the ceremonial law, being now abolished, though originally of God, yet the imposition of it, as necessary to salvation, was a commandment and doctrine of man's; and particularly the traditions of the elders, and the various rules and decrees, which the doctors among the Jews obliged men to regard, were human inventions and devices: and this is another reason the apostle makes use of to dissuade from any regard unto them; for whatever is of man, and not of God, in religious worship, ought to be rejected.

Henry's Complete Commentary on the Bible

      16 Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days:   17 Which are a shadow of things to come; but the body is of Christ.   18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,   19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.   20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,   21 (Touch not; taste not; handle not;   22 Which all are to perish with the using;) after the commandments and doctrines of men?   23 Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

      The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse.

      I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, c., Colossians 2:16; Colossians 2:16. Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Romans 14:1-23 that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage." And this the rather because these things were shadows of things to come (Colossians 2:17; Colossians 2:17), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance.

      II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels,Colossians 2:18; Colossians 2:18. It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation,--the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind--pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head,Colossians 2:19; Colossians 2:19. They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead.--From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance.--With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase.--That you may be filled with all the fulness of God,Ephesians 3:19. See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body,Ephesians 4:15; Ephesians 4:16.

      III. He takes occasion hence to warn them again: "Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances?Colossians 2:20; Colossians 2:20. If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not," Colossians 2:21; Colossians 2:22. Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, c., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men.--Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage,Galatians 5:1. And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Ephesians 2:15. 3. Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.

Kelly Commentary on Books of the Bible

The most cursory reader discerns at once that the epistle to the Colossians is the counterpart of that to the Ephesians. They are in nowise the same, but may be viewed each as a supplement to the other. The epistle to the Ephesians develops the body in its rich and varied privileges; the epistle to the Colossians brings before us the Head, and not only this, but the glories of Him who holds that relation to the church. There was no doubt a suitability for each line of truth in the wants of the saints respectively addressed; nor do I think it can be intelligently questioned that the condition of the Ephesian saints was better than that of those at Colosse.

To the former the Holy Ghost could launch out into the fulness of our blessing in Christ. The God and Father of our Lord Jesus Christ is our God and Father; and He has blessed with every possible blessing, and in the highest sphere and on the best ground. There was no hindrance to the flow of the Spirit in unfolding the truth. To the Colossians the Holy Ghost has to speak about their state, and along with this to present the truth of Christ as a remedy for it; not so much as the centre of blessedness and joy in the communion of the saints, but as supplying the true and only divine corrective to the efforts of Satan, who would drag them down into tradition on the one hand, and into philosophy on the other, the too common snares of human nature, and the latter more particularly for cultivated and reasoning minds. It is evident, therefore, that to enter on the privileges of the church, the body of Christ, would have in nowise met the evil which the enemy was seeking to inflict on the Colossians. They needed to be drawn away from every theme and object but Christ Himself. They needed to learn especially the vanity of all that man's mind delights in. They needed to know, I will not say, that Christ suffices only; but that there is such fulness of blessing and glory in Christ as utterly to eclipse and condemn all that flesh would glory in. Hence, too, a main part of the difference between these two epistles. There are many nice shades in detail; but I have referred now to that which is the principal point whence the two lines of truth diverge. It is, however, evident from what has been remarked, that the two letters do in the most remarkable manner correspond to each other; the one presenting the Head, the other the body. Thus they have a closer connection than any others in the New Testament.

We may proceed to trace now the course of the Spirit of God in this deeply instructive epistle. The apostle addresses the Colossian Christians in terms substantially similar to those which are addressed to the saints at Ephesus. Here he gives prominence, it is true, to their being "brethren." Of course the Ephesian saints were so; but here it is expressed. It was not so unmingled an address as where he views them simply as they were in Christ. The expression "brethren," though of course flowing from Christ, brings forward their relationship by grace to each other.

Next we enter on the apostle's thanksgiving. It was not so in the Ephesian epistle, where one of the richest developments of divine truth precedes any particular allusion to the saints in that city. Here he at once addresses himself, after the thanksgiving, to their condition and of course to their need First, as usual, he owns what they had of God. "We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, for the hope which is laid up for you in heaven." It is not, as in the Ephesian epistle, the riches of the glory of God's inheritance in the saints, but closely resembles a comparatively lower line of things which comes before us in the first epistle of Peter. It need hardly be said that they were equally true, and each in its place most appropriate, but not all equally elevated. The hope laid up for us in heaven supposes a position on the earth. The epistle to the Ephesians views the saint as already blessed by God in heavenly places in Christ. In the one they are waiting to be taken to heaven in an actual sense; in the other they belong already to heaven by virtue of their union with Christ.

Yet it remains true, that "the hope is laid up for you," as he says, "in heaven, whereof ye heard before in the word of the truth of the gospel; which is dome unto you, as it is in all the world: and bringeth forth fruit and groweth, as also in you, since the day ye heard of it, and knew the grace of God in truth." All momentous and blessed, but nevertheless by no means the same fulness of privilege of which he could discourse at once in writing to the Ephesians. "As ye also learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ; who also declared unto us your love in the Spirit." This is the only allusion to the Spirit, as far as I remember, in the epistle. It does not present the Spirit of God as a person down here, though He is a person of course, but rather as characterizing the love. The love was not natural affection; it was love in the Spirit: but this is very far from the rich place given to His personal presence and action elsewhere.

On the other hand, the epistle to the Ephesians abounds with such allusions. There is not a chapter in it where the Holy Ghost has not a most important and essential place. If you look at the saints individually, He is the seal and the earnest. He is also the power of all their growth in understanding the things of God. Only through Him are the eyes of the heart enlightened to know what God has wrought and secured for the saints. So again by Him alone do all, Jews and Gentiles, draw near to the Father. In the Spirit are both built together for God's habitation. He it is who has now revealed the mystery that was kept hid through ages and generations. He it is who strengthens the inner man to enjoy through Christ all the fulness of God. He only is the constitutive power of the unity that we are exhorted to keep. He it is who works in the various gifts of Christ, welding them together, so that it may be truly Christ through His body. He it is, the Holy Spirit of God, who we are warned not to grieve. He it is who fills the saints, guarding them from the excitement of the flesh, and guiding into that holy joy which issues in thanksgiving and praise. For the Christian and the church must sing their own psalms, hymns, and spiritual songs. He it is finally who gives vigour for all the holy conflicts we have to wage with the adversary. Thus it matters not what part of Ephesians is looked at. We have now traversed the varied contents of the epistle, and it is evident that the Holy Ghost forms an integral part of the divine truth unfolded in it from beginning to end.

This makes it so much the more striking, the epistle to the Colossians being the complement of an epistle so full of the Spirit, that there should be in the former so marked an absence of Him, that He is only referred to once, and only as characterizing the love of the saints. It may be added that what is said of the same truth is in Colossians attributed to Christ, or that life which we have in Christ. To the Ephesians, the Holy Ghost is treated as a divine person acting for the glory of Christ, but this in the saints and in the church. Also the reason seems obvious. When men's eyes are turned away from Christ, the doctrine of the Spirit might add to the danger and delusion, as it has wrought in all ages to puff up men not established in Christ. For inasmuch as the Spirit does act in the church in man, if the eye be not on Christ and only on Him, the action of the Spirit, whether in the individual or the church, gives importance to both. In such a state dwelling on it would detract from Christ's glory; whereas when Christ alone is the object of believers, they can bear to know and to dwell upon, and to enter into, and understand, the various operations of the Spirit, which turns so much the more to the glory of Christ.

Another reason is this, that the presence of the Spirit of God, both in the individual and in the church, is a most essential part of christian privileges, while, for the reasons already alleged, it was not for the well-being of their souls that it should be unfolded here. The whole point therefore of this epistle is a recall to Christ Himself, because of what had crept in through Satan's wiles. The needed and only remedy was to turn the eyes of the saints from other objects, even their own privileges, and to fix them on Christ. Hence, though the Holy Ghost is really on earth, dwelling in the saint and in the church, yet under such circumstances, to occupy the mind even with the blessed Spirit, would clearly have interfered with His own great aim in glorifying Jesus. Therefore, as it seems, does He call away undividedly to Christ. When the soul has been in peace weaned from all else, and found all its joy and boast in Christ, it can then hear more freely. Not that there may not be danger even then; save that as long as the eye is on Christ there is none, because what is inconsistent with His name is refused. The Spirit, having secured His glory, is more at liberty as to every other topic.

In the next place, we have the apostle's prayer: "For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and growing by the knowledge of God." It is plain that however blessed this is, still it supposes wants, and a measure of weakness, and this for the ordinary walk of the Christian; that they might "walk worthy of the Lord," says he. He could not say in this epistle "worthy of your vocation," as in writing to the Ephesians. He does not even say worthy of Christ, but "of the Lord." That is, he brings in His authority, for there can be no mistake for the Christian more profound than to suppose that the presentation of the Lord as such is the more elevated for the saint. It is most true in its place; but it addresses rather the sense of responsibility than the communion of affections of the children of God. If a man does not own Him to be Lord, he is nothing whatever; but one may bow to Him as Lord, and yet be painfully insensible to the higher glory of His person, and to the depths of His grace. Alas! multitudes have so failed, nor is anything more common at this present moment, even as it was always so.

The Spirit of God, as in the Acts of the Apostles, began with the simplest confession of Christ's name. This is habitually His way. That which brought in thousands on the day of Pentecost and afterwards was the preaching and the faith that Jesus was made Lord. But not a few of those that were baptized from early as in later days turned out untrue to the glory of Christ. We can readily understand that the Spirit did not bring out the fulness of the glory of Christ then, but as it was needed. Nor is it denied that some souls enjoyed a remarkable maturity of intelligence, so that from the beginning they saw, believed, and preached Jesus in a deeper glory than His Lordship. There is no one that rises before our mind's eye more readily and strikingly in this respect than the apostle Paul himself. But the apostle was singular in this; for even those who did know that Christ was the Son of the living God, in the highest and eternal sense, seemed but little to have preached it, at any rate in their earlier testimony. As the withering evils of Satan came in, the value of that which their hearts clung to formed an increasing part of their testimony, until at last the full, undiminished, and even brightening truth of His divine glory was brought out in all its fulness. True, and known to some from the first, the Spirit would brook no hiding of it in order to meet the daring of men and the subtilty of the enemy, who were taking advantage of the lower glory of Christ, so as to deny all that was higher His deity and eternal Sonship.

It appears to me then that, in writing to the Colossians, the terms employed by the Spirit of God afford clear evidence that their souls at Colosse rested on by no means the same firm and lofty ground as that which the epistle to the Ephesians contemplates; and the apostle consequently could not appeal in their case to the same mighty motives which at once rose, by the Holy Ghost's inspiration, in the apostle's heart in writing the kindred epistle. "That ye might walk worthy of the Lord unto all pleasing," urges he, "being fruitful in every good work." For Christianity is not a mere thing of doing this or not doing that; it is a growth, because it is of the Spirit in life and power. If, as men have fabled, spiritual beings sprang forth ready armed, as well as in fulness of wisdom and vigour, it would not be Christianity. Babes, young men, and fathers: such is in grace as in nature the divine way with us. God has been pleased to call the church a body; and so in truth it is. As also, looked at individually, the Christian is a son of God, so there should be a growth up to Christ in all things. There is scarce anything more offensive than a child who looks, talks, and acts the old man. Every right-minded person revolts from it as a lusus naturae, and a piece of affectation or acting. So, in spiritual things, the mere taking up and repeating thoughts, deep and high but unproved experience, cannot be the fruit of the Spirit of God's teaching. Nothing more lovely (whether spiritually, or even in its place naturally) than that each should be just what God has made him, only thenceforth diligently seeking increase of inward power by the operation of God's grace. There is then a healthful progress in the Lord. While there is no doubt that which requires to be cut down or pruned on every side, there is a gradual development of divine life in the saints of God; and this, as being through the Spirit's use of the truth, by no means can be all at once. In no case indeed is it really so.

Thus it is then that for these saints the desire is that they should steadily advance. In material science it is not so, in schools of doctrine it is not so: there is something altogether circumscribed, in known limits, and definite enough to satisfy the mind of man. All that is to be got in certain provinces may be acquired after no long study. The Spirit of God applies the truth of Jesus Christ, which resists all such thoughts as human. The Colossians from their dabbling with tradition and philosophy were in danger on this side. So, says he, "being fruitful in every good work, and growing (not exactly in, but) by the knowledge of God." But still there is growth supposed. How could it be otherwise if by the knowledge of God? He is the only divine source, sphere, and means of real growth for the soul. But there is far more than growth in knowledge, or even by the knowledge of God. There is not only the contemplative side but the active, and this makes the saint truly passive; for if we are strengthened, it is mainly not to do, but to endure in a world which knows not Christ. Thus we are "strengthened with all might, according to the power of his glory, unto all patience and longsuffering with joyfulness."

How good as well as vast the mind of the Spirit of God! Who could ever have combined with God's glory such a place for man too? No man, I will not say anticipated, but approached in thought such a portion for souls on earth. See how and for what the apostle gives thanks again. Although there were difficulties and hindrances, how much, he feels, there is for which to praise our God and Father: "Giving thanks unto the Father, which hath made us meet" (and observe well, it is not merely for the certainty that He will, but in the peaceful assurance that He has made us meet) "to be partakers of the inheritance of the saints in light." Human words fail to add to such a thought. His grace has qualified us now for His glory: such, as far as this goes, is the clear meaning of the Holy Ghost. He looks not at some advanced souls at Colosse, but at all the saints there. There were evils to be corrected, dancers to be warned against; but if he thinks of that which the Father has in view for them, and of them in view of His glory, less he could not say, neither could he say more. The Father has made them meet already for the inheritance of the saints in light; and this, too, fully taking into account the awful state of the heathen world, and their past personal wickedness when drawn to God in the name of the Lord Jesus, "who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love: in whom we have redemption [through his blood, is added to the Ephesians] even the forgiveness of sins."

At this point we come to one of the main and distinctive objects of the epistle. Who and what is the Son of His love, in whom we have redemption? Little did the Colossians conceive that their endeavour to add to the truth of the gospel was in reality to detract from His glory. Their desire, we may be sure, was as well meant as any mistake can be. Like others, they may have reasoned that if Christianity had done such great things in the hands of fishermen, tax-gatherers, or the like (who could be of no great account in the world's scale, or in the schools of men), what might it not accomplish if it were but arrayed in the wisdom of philosophy; if it possessed the ornaments of literature and science; if it went forth on its career of victory with that which attracts the feelings and commands the intellect among humanity? The Holy Spirit brings in that which completely judges and sets aside all such speculations. No one, no thing, can add to Christ's power, lustre, or value in any one respect. If you knew Him better, you would feel it yourself. Infinitely vainer is the thought for any man to impart fresh worth to Christ, than for David to have met Goliath in Saul's armour. Indeed, the trappings which men so cry up are a positive hindrance to Christ; and in the precise measure in which they are prized, they reduce their votaries to slavery, and the faith they profess to zero. Judge these same things, and they may become of some account to the glory of God. But treat them as means desirable to attract the world, or as objects to be valued for their own sake by Christians, and as they are intruders, so they will prove to be aliens, and enemies of the glory of Christ.

Christ is the image of God, in fulness and perfection; He only showed out the invisible God. Tradition never manifested the true God. Philosophy, on the contrary, made matters worse, as indeed did the resources of human religion. Christ, and Christ alone, has truly represented God to man, as He alone was perfect man before God. And as He is the image of the invisible God, so is He the first-born of all creation; for the Holy Spirit here brings together a kind of antithesis as to Christ in relation to God, and in relation to the creature. Of God He is the image, not exactly in an exclusive, but assuredly in the only adequate sense. Others may be as the Christian is we know, and man even in a certain and real way as a creature. But, as truly and fully making God known, there is none but Christ. He is the truth; He is the expression of what God is. This is the fountain of all true knowledge, and so Christ is the truth as to everything and every one. In this phrase, however, all that the apostle asserts is in relation to the invisible God. Utterly impossible that man should see Him who is invisible: he needed one to bring God down to him, and display His word and ways, and Christ is that one image of the invisible God.

Besides, Christ is the first-born of all creation. Not, of course, that He was the earliest on the earth like Adam. In point of time the world had grown comparatively old before Jesus appeared. How then could He that came and was seen in the midst of men four thousand years after Adam was made, how could He be in any sense first-born of all creation? We have not to imagine a reason, for the Spirit of God has given His own, and this will be found to set aside all others. Every thought of man is vain in the presence of His wisdom. Jesus is the first-born, no matter when He appeared. Had it been possible, consistently with other plans of God (which it was not), for Him to be the last (in point of fact) born here below, He had been the first-born all the same. Impossible that He could be aught but the first-born. And why? Because He was the greatest, the best, the holiest? For none of these reasons, though He was all this, and more. Still less was it because of anything conferred on Him, whether of power or office. On no such ground, nor on all together, was He the firstborn. The word of God assigns one greater than all, which is the true and only key to the person and work of Christ: "For by him were all things created."

Oh, what majesty, as well as adaptation to need, in the truth of God! It has only to be heard by a heart touched by grace to carry conviction. But alas! there is in fallen man, as such, a will that hates the truth, and despises the grace of God. Does it not prove both by being jealous of the glory of Christ? It remains, however, that He is the first-born of all creation, because he is the Creator of all things, above or below, material or spiritual: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible." It is not a question of the lower ranks of creation only, but takes in the highest "whether they be thrones, or dominions, or principalities, or powers: all things were created by him." Do you say, Yes, but why not God create by the highest as an instrument? There is more said even here to maintain the full glory of Christ. All things were created by Him, no doubt; but they were created for Him also not by Him for the Father. They were created by Him, and for Him, equally with the Father. And as if this were not enough, we are farther told that He is before all things, and by ( ἐν ) Him all things consist. He is the upholder of all creation, so that the very universe of God subsists in virtue of Him. Without Him all sinks at once into dissolution.

Nor is this all. He is the Head of the body one of the chief topics of this epistle. Such is His relationship to the church. And how is He the Head of the body? Not because He is the first-born of all creation simply, nay, nor because He is the creator of all. Neither His headship of all creation as the Heir of all things, nor His creatorial rights, would in themselves give a sufficient title to be the Head of the body. In it is another kind of blessedness and glory; for it a new order of existence appears; and not least of all beings we ought to understand this difference. Who can be so deeply concerned as the Christian? for if we have any part or lot in Christ, if we belong to the church of God, we ought clearly to know the character of our own blessing. Christ it is who determines this, as all else. But the distinctive character is that He is "the beginning, the firstborn from the dead" not merely the firstborn of, but the first-born out of. He is the first-born from among the dead, as well as the Head and firstborn Heir of all subsisting creation. Thus it is that He rises into a new condition, leaving behind that which had fallen under vanity or death through its sinning chief, the first Adam. He has annulled the power of him that had the power of death that word so terrible for the heart of man, and most surely foreign to the mind and heart of our God and Father, but a stern necessity that came in through rebellion.

Where sin brought man, grace brought Christ. And the glory of His person enabled Him in grace and obedience to go down into depths never before fathomed; and out of the whole scene, not of a rejecting guilty world only, but of the realm of death (and such a death!) Jesus emerged. And now He is risen from the dead, the beginning of a new order of existence altogether; and as He is the Head, so the church is His body founded, indeed, on Christ, but on Him dead and risen. As such not born merely, but risen again from the dead He is the beginning. All question, therefore, of what existed before His death and resurrection is at once excluded. He who believes this would understand that it was still an unrevealed secret during Old Testament times. The dealings of God were not only not on the principle of a body on earth, united to a glorified Head, once dead and risen, but incompatible with such a state of things. Thus whoever by faith receives simply the intimation of this verse, as of a crowd of other scriptures, has all this very needless controversy closed for him; he knows and is sure by divine teaching that Jesus was not merely the highest of that creation which had been already, but the beginning of a new thing and its Head. This He was pleased to begin in resurrection from the dead. It was in no wise the old thing, elevated by the glory of Him who had deigned to descend into it, but a new state of things, of which the risen Christ is both the Head and beginning; as it is said, "Who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence."

As this gives us the new estate, and position, and relation in which stands the glorious person of the Lord Jesus, so next we have a view of His work suitably to the object of the epistle: "For all the fulness was pleased in him to dwell." I take the liberty of rendering the verse correctly, as is well known to most of my brethren now present. There are few here, it is to be supposed, who are not already aware that to put in "the Father" (as is done in the Authorized Version in italics) is to take away from the Son without warrant and dangerously. It was not the Father, but the Godhead. It pleased the Father, the Son, and the Holy Ghost. So the fulness of the Godhead was pleased to dwell in Him. Yet even this did not reconcile man to God, but the very reverse rather; it proved that man was irreconcilable as far as he was concerned.

If a divine person was pleased to appear here below, and to bring in unimagined goodness and power, dealing with every need and every one with whom He came in contact, and who sought or even accepted His gracious action, it might have been supposed that man could not resist such unhesitating love and unmeasured power. But the actual result demonstrated beyond doubt that never before Was witnessed such hearty, universal, and causeless hatred as against Jesus the Son of God. There was, there could be, no lack of the attractiveness of love and power in Him who went about doing good; yet miserable hearts did not turn to Him, save where the grace of God the Father drew them to the only adequate expression of Himself. None could pretend that He had ever refused a single soul; none could say that they had gone empty away. Their motives were far from good sometimes. They might come for what they could get; but at length they would not have Him or anything He had to give on any terms. They had done with Him, and, as far as will was concerned, they had done with Him for ever. The cross terminated the awful struggle and heartbreaking sight of man thus manifestly led captive of the devil at his will.

And what was to be done? Ah! this was the serious question, and this it was which God was waiting to solve. He meant to reconcile man spite of himself; He would prove His own love to be the conqueror of his hatred. Let man be unmendable, let his enmity be beyond all thought, God, in the calmness of His own wisdom, and in the strength of His unwearied grace, accomplishes His purpose of redeeming love at the very moment when man consummates his wickedness. It was at the cross of Christ And so it was that, when all seemed to fail, all was won. The fulness of the Godhead dwelt in Jesus; but man would have none of it, and proved it above all in the cross. Yet the cross was the precise and only place where the foundation that cannot be moved was laid. As he says, "having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether it be things on earth or things in heaven."

First the apostle brings in all things as a whole, the universal creaturehood, earthly and heavenly; thus giving us an adequate notion of the perfect triumph of God at the time when it seemed as if Satan had completely succeeded through man against the counsels of God. But is this all? Is it merely that all the universe has thus, in the cross of the Lord Jesus, a foundation laid for their reconciliation? There is a present witness of the victory of Jesus. The universe goes on as before, the lower creation at least subject to vanity; but God (and it is like Him) hastens to use His victory, though not yet as far as outward things are concerned. This remains for the day of Christ's glory, and will fill a most important part in the purposes of God. But God has even now a far greater purpose at heart. What could be more vast than the reconciliation of all things in heaven and earth? The veriest victims of Satan, the open enemies of Christ, the fiercest powerless let them be, but the fiercest in their will of opposition against God are precisely those that God has already reconciled to Himself; and this where Satan had but just appeared to conquer in leading them to crucify Christ., In that field of blood where His ancient people joined the idolatrous Gentiles, and indeed incited them to plant the cross for their own Messiah there it is that God's grace has established a righteous deliverance for such as He has reconciled.

Satan is allowed apparently to go on as if he had won the final victory; but God brings the truth of what He has done into the heart where Satan had most of all deceived before. "You that were sometime alienated and enemies in your mind," says he (for the full truth is brought before them as to their condition), "enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death." While He lived, this work was wholly unaccomplished. The incarnation, blessed and precious as it is, never reconciled man to God. It presented to us the person of Him who was to reconcile; in itself it was thus a most important step towards the reconciliation; but, in fact, there was no reconciliation yet for a solitary soul: the cross of Christ wrought it all. "In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight." What a change!

But he adds: "If ye continue in the faith grounded and settled;" and we must not weaken this. It is not at all, " since ye continue." Scripture must not be sacrificed rudely to our seeming comfort. Besides, when men, thus slur over its true force, and would extract consolation where God intends warning, it is a proof not of firm but of weak faith. For assuredly God is not trusted where there is so much as a desire thus to alter or turn aside a single word, for one's own convenience or any pretext whatsoever. Yet there is nothing more common; it is precisely what men, and sometimes Christians to no small extent, are doing now very generally; and what have they gained by it?

A father's stroke that chastises the erring is a mercy. To receive it as the faithful blow of our best friend in His own word may not seem the readiest way toward comfort; but the comfort that we get in the end from Him who thus smites is both real and stable, and rich in profit to the soul. But the apostle meant not so much to administer consolation to these Colossian saints as to caution them. They needed rather reproof, and they are warned that the course on which they were entering was slippery and perilous. The pursuit of tradition or of philosophy, as a graft on Christianity, continually tends to bring in that which poisons the springs of truth, and grace is always annulled by either. Therefore he might well press, "If ye continue."

All the blessedness that Christ has procured is for those that believe; but this of course supposes that they hold Him fast. Hence it runs: "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven." The language does not in the smallest degree insinuate that there is any uncertainty for a believer. We must never allow one truth to be either shut out or enfeebled by another; but then we need also to remember that there are, and have always been, those that, having begun seemingly well, have ended by becoming the enemies of Christ and the church. Even antichrists are not from without in their origin. "They went out from us, because they were not of us." There are no enemies so deadly as those who, having received enough truth to over-balance them and to abuse to their own self-exaltation, turn again, and would rend the church of God, wherein they learnt all that gives them power to be specially mischievous. The apostle could not but dread the slide on which the Colossians found themselves; and the more so as they themselves had no fears, but on the contrary thought highly of that which had attracted their minds. If there was danger, certainly it was love to admonish them; and in this spirit he therefore says, "If ye continue in the faith, grounded and settled."

As for the apostle he lays before them another point. He was a minister both of the gospel, and, as is said a little later, of the church two very different spheres, seldom united in the same individual. He was minister of both, and of the latter, it would seem, in a peculiar and weighty sense: not merely as ministering to the church, but as the instrument that God has employed to make known to us its character and calling more than any other. Indeed we may say that Paul presents the gospel as the display of divine righteousness beyond all, while he alone develops in his epistles the mystery of Christ and the church. This may seem a strong statement, and I wonder at none feeling surprised, till they have rigidly examined it with the scriptures; for probably no one could believe it unless he had proved its truth.

But I must repeat that there is not a single apostle who so much as speaks of being justified by faith, except the apostle of the Gentiles. James notoriously presents what many think hard in my judgment quite reconcilable, equally inspired of God, and most important for man, but not the same thing, nor for the same end. It is somewhat startling at first sight to realize such a fact, but if it be a fact as I unqualifiedly assert is it not of great moment to understand it? Neither James nor Peter, neither John nor Jude, treat of justification before God by faith in Jesus. Who has done so? Paul only. I am very far from insinuating that Peter, James, John, Jude, and all the rest, did not preach justification by faith. But it was given to Paul, and to Paul alone, to communicate this great truth in his epistles; and he alone has used the well-known phrase. None of the others has touched on it not one. They have undoubtedly taught that which is consistent with it and even supposes it. They have pressed other truth, which is incompatible with anything else but justification by faith; he asserts it often and openly.

Thus the most perfect harmony reigns between all the apostles; but Paul was emphatically minister of the gospel, and minister of the church. Not only did he preach the one and teach the other (which the others no doubt did too), but he has committed to inspired writings the gospel as none other did; and he has, alone of all, brought out the church in the fullest way. He might well, therefore, say (and what a serious occasion for the Colossians that it was needful to say it as an admonition!) he was minister of both. Yet there were men not wanting then that denied him to be an apostle. The most honoured servants of God invariably stir up the keenest opposition from man. But woe to such iniquitous and ungrateful adversaries! and none the less because they name the name of the Lord. Some of old were not Jews nor Gentiles, but baptized men and women. It was they that yielded to these feelings of hostility. They might detract little or nothing as to his personal qualities; they might even affect to condescend and patronize. But that for which they were opposed to him was the very thing for which, most of all, they should have owned their debt under God. Satan knew well what he sought in alienating many a Christian from this blessed man of God, and in carping at his ministry, and the testimony he was given to bear.

The apostle, however, speaks of his service in these two respects: the gospel, which is universal in its aspect to every creature under heaven; and the church, which is a special and chosen body. As for the gospel, it is not a question whether every creature hears, but such is the sphere; and doubtless if the apostle could have preached to every individual in the world, he would have gladly done it. At any rate this was his mission. There was no class under ban, nor was any individual refused the beams of its heavenly light. In its own nature like the rays from the sky, it was the sun not for one part of the world alone, but for every quarter. So to the church he says, "I rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: whereof I am made a minister, according to the dispensation [or stewardship] of God which is given to me for you, to fulfil the word of God."

Space was left: a revelation was yet lacking. God had given the law; He had embodied His past ways in an inspired history of His people; He had given prophets to proclaim what was future. But for all that a gap was left on which, when filled up, types might more or less bear, wholly different from the history, and not more answering to the prophecy. How was it then to be filled up? Our Lord Himself marked the break in His reading of Isaiah in the synagogue at Nazareth. See the same thing in the famous seventy weeks of Daniel. You come to that space from time to time in the prophets. Paul was the one that God raised up to fill the gap. Not that others did not supplement this or that. As we know, the church is built on the foundation, not of Paul, but of His holy apostles and prophets. Mark and Luke, although they were not apostles, were surely prophets. The foundation of the apostles and prophets took in the New Testament writers in general. The apostle brings in his own special part. It was neither a gospel contributed, nor a sublime series of prophetic visions. His function was to fill up the word of God, "even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory."

Hence we learn, it may be seasonable to remark, that the shape given to the mystery here is not that Christ is exalted in heaven, and that the church, by the Holy Ghost sent down thence, is united to Him the Head there. This is the doctrine of the epistle to the Ephesians. Here we see the other side Christ in or among you Gentiles, "the hope of glory." In the epistle to the Colossians, glory is always that which we are waiting for. There is no such thing here as our sitting in heavenly places. It is heavenly glory that is waited for, but only in hope. Christ was now in these Gentiles who believed the hope of a heavenly glory in prospect for them. It is another aspect of the mystery, but as true in its place as what we find in Ephesians; not so high, but in itself precious, and not less differing from the expectation raised by the Old Testament. What we read of there is that, when Christ had come, He forthwith sets up His kingdom, in which the Jews are promised to be His specially favoured subjects. They are not indeed to reign with Him: this was by no man and at no time promised to them. But they are to be the people in whose midst the glory of Jehovah will take up its abode. Here the apostle speaks of another system altogether: Christ come, but the glory not yet apparent, but only coming. Meanwhile, instead of the Jews enjoying glory along with Christ in their midst, rejected by the Jews, Christ is in the Gentiles; and they who receive His name are waiting for heavenly glory with Christ. It is a quite different state of things from what could be gathered from the Old Testament. Not a prophet, not even the smallest shred of any prophecy, reveals such a truth. It was an absolutely new truth, in contrast with the ancient and millennial order, yet altogether different from what is found in the Ephesians; nevertheless they both constitute substantive parts of the mystery.

Thus the mystery includes, first, Christ as Head above, we though here being united by the Holy Ghost to Him glorified. Secondly, Christ, meanwhile, is in or among the Gentiles here below. Were He among the Jews, it would be the introduction of the promised earthly glory. But it is not so. The Jews are enemies, and unbelieving; the Gentiles are specially the object of God's present ways. Having Christ among them, heavenly glory is their hope, even to share with Him that glory. This, then, shows Christ, in a certain sense, in the Gentiles here below; as, in the Ephesians, Christ is seen above and we in Him. There Jew or Gentile is all alike, and those who believe the gospel are by the Spirit united to Him as His body, Here the Gentiles in particular have Him in them, the pledge of their participating in His heavenly glory by and by. And as this was so blessed and novel a truth, the apostle states his own earnestness about it "whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ."

There is no slovenliness here; no careless assumption that, because you are members of Christ's body, all else must be right, and may be left; for he who knew best the faithful love of Christ is none the less urgent individually with "every man." Hence his unflagging expenditure of labour. Hence the spending of heart and thought that "every man" might be thus built up in the truth, and especially the heavenly truth of Christ, which was entrusted to his stewardship and ministry, "warning, every man and teaching every man, that we may present every man full grown in Christ." This is the meaning of "perfect." There is no reference to a question of evil within, but of arriving at maturity in Christ, instead of babes, resting merely in forgiveness. "Whereunto I also labour, striving according to his working, which worketh in me mightily." Thus the striving of the apostle was by no means only in the way of evangelizing. There was much more than this. It influenced him deeply and habitually in all the anxieties of love.

"For I would that ye knew what great conflict I have for you, and them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom [or rather which] are hid all the treasures of wisdom and knowledge." The mystery is now revealed, even the relation of Christ and the church; the actual testimony of God's counsels in Christ to those who compose His body. And as a rule, it is always what God is actually doing that is the urgently needed truth. Special wants may spring up and claim attention at particular moments; but since Christ was set on high, this is the truth for the saints, and for a very simple and sufficient reason it is what God the Father designed for the day of salvation. It is of this Christ is the objective centre and Head. In this we have what the Spirit occupies Himself with as sent down from heaven. Satan being invariably the personal and persistent antagonist of Christ, whatever is God's purpose in Christ becomes peculiarly the object of Satan's hatred and hostility.

Hence, as the apostle Paul was one on whom God set particular honour in developing the mystery, and communicating it in inspired words also, so he was more than any other called to suffer the consequences in this present evil world. His labours were not merely indefatigable, but accompanied by the sorest trial and anguish of spirit, as well as continual detraction with public hatred and persecution. Everything which could break the heart of a holy man from day to day he passed through. Yet, carrying out his ministry with continual tears, he looked before men as one whom none of these things moved. Nevertheless, he lets the Colossians know what he went through for their sakes and other saints who were before his heart, even though unknown in the flesh. "And this I say, lest any man should beguile you with enticing words. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the steadfastness of your faith in Christ." There was much that was blessed at Colosse; and the apostle loves to give full credit for it. "As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving." In fact, this was their fault: they were not content with Christ and Him only. Not appreciating His glory and fulness, they did not see that the secret of true wisdom and blessing, is in going on to know more of Christ than is already possessed. Such is the only sure root of all blessing, and in this above all is real faith and spirituality shown. Is the heart satisfied with Him? Do we feel and know that we can add nothing to Him? Is it all we want to draw from Him?

Then he brings in, accordingly, his first solemn caution. "Beware," says he, "lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Here we have the mingling, I apprehend, of natural man's philosophy, and religions man's tradition. These things at first sight appear far apart, but they are not so in result. They may seem to be far as the poles asunder; but in point of fact, there is nothing that more shows an energetic spirit of evil at work in the world than the way in which he marshals and combines these two armies, that outwardly look enemies to each other. Have you not proved it? Somehow or another, freethinkers and superstitious men coalesce in reality. There is no feature of the present day more remarkable than the success with which Satan is massing as it were, his forces, bringing together at the very same point, where they are wanted, these two parties; that is to say, the heavier arms of human tradition, and the lighter ones of man's philosophy. This is the reason why at each grave juncture you will find that ritualists will as a rule support rationalists, and rationalists will try to extenuate the proceedings of ritualists. They may wear the semblance of being altogether hostile to each other: they are both of them only hostile to the truth. They both are thoroughly and essentially ignorant of Christ; but the Christ that they ignore, for religion or reason, is that blessed Person not so much as He who here lived and laboured, as especially dead and risen. They use freely His name; they in word and bodily exercise do Him no small reverence; but without faith all is vain.

Beloved, the Christ that we know gives no glory to the first man; neither does He put honour on ordinances or human priesthood. How He would have been exalted, if He had consented to shed the halo of His own glory on the race as such! But our Lord is the Christ who condemned the first man, Fallen humanity by Him was detected and judged root and branch. This cannot be forgiven by all who cleave to the first man, on the side either of ordinances or of philosophy. How can man brook that lie, and the world that he has built up since he lost Eden, should be made nothing of? it is impossible to look for it from human nature. He who probed it all cannot be endured. We must and do judge all things as they are. This is truth about them; and He who is the truth told it out. The cross of Christ is the death-knell of the world in all its pretensions before God. His grave is man's grave. Brethren, the Christ that God has made known to us is the Christ that man scorned, cast out and crucified. But He is the Christ that God raised from the dead and seated in heavenly glory. And this is the truth that is so offensive to flesh in every form. Never will it be received, either by the world's religion, or by its philosophy.

How vain and perilous at least for themselves was the effort of the Colossians! They were endeavouring to strike an alliance between Christ and the world. They had really themselves slipped away in heart: no such hope had found favour otherwise. It was not wonderful that he said in Colossians 1:1-29, "If ye continue in the faith rooted and grounded, and not moved away from the hope of the gospel." They had been moving away, not perhaps so rapidly as the Galatians; in faith they had been infirm. And now the apostle would recall them: "Walk in him, rooted and built up in him." Let them beware of philosophy and tradition; "for in him dwelleth all the fulness of the Godhead bodily." It is not to be found in tradition, still less in philosophy.

Philosophy is an idol of man or nature, a blind substitute for the knowledge of God. It is false and ruinous, whether it leaves Him out or brings Him in whether it denies the true God, or makes everything a sham god. Atheism and Pantheism are the ultimate results of philosophy, and both in reality set. God aside. As to tradition, it invariably puts man as far off from God as it can, and calls this religion. The truth in Christ is not merely that God came down to man in love, but that man, the believer in Christ, is now dead and risen in Him. Is Christ in the glorious presence of God? The Christian is one with Him. Accordingly, he brings in now for this object the twofold truth: "for in him," says he, "dwelleth all the fulness of the Godhead bodily. And ye are complete in him." How blessed! If He is, the fulness, you are made full in Him, "which is the head of all principality and power." Away, then, with every pretence to add to Him; away with all possible expedients to give lustre to Christ! "He is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the flesh [for so it runs] by the circumcision of Christ: buried with him in baptism, wherein also ye are risen."

Constructively, to my mind, this points to the great sign of His death. It is in baptism rather than in Him. Hence it seems to me not in whom, but rightly "wherein also ye are risen with him through the faith of the operation of God." Thus baptism is not limited to signifying death. Yet it is never the sign either of life or of bloodshedding, but of a state of privilege beyond. When the apostle was told to wash away his sins, calling on the name of the Lord, blood does not seem to have been meant, but water. For this is the sign not so much of what would expiate as cleanse. But the cleansing as well as expiation is by the death of Christ out of whose side flowed both.

Here the doctrine carries one a little farther than eitherRomans 6:1-23; Romans 6:1-23 or 1 Peter 3:1-22. There is death and burial of all we were; but there is here at least resurrection with Christ death and resurrection. In Romans the emphatic point is simply death, because the argument of the apostle in chapter 6 does not admit of going beyond the truth that the baptized believer is alive from the dead not exactly risen, but alive unto God. In Colossians the argument requires that our resurrection with Christ, as well as death and burial, should be distinctly stated. And so it is. "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who has raised him from the dead."

He applies the truth to the case in hand after this: "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven us all trespasses; blotting out the handwriting of ordinances that was against us." He does not say "against you," because, in truth, the Colossian saints had never been under the law and its ordinances; they had been Gentiles. But whereas he said, "that you, being dead," were now thus raised, so he says, "blotting it out against us;" for all that we, poor Jews, could boast the ordinances were against us instead of being for us, and they are gone now.

"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ." Thus is seen first of all, in virtue of the dead and risen Christ in whom they believed, that they were quickened and all their trespasses forgiven, two things here strikingly united together. The very life that I have in Christ is a witness that my sins are forgiven. It is not merely the life of a Christ that lived in this world, but the life of Him that was lifted up on the cross, and bore my sins there. But now the work is done, and the atonement is accepted before that new life is given me in Him risen.

One cannot therefore be quickened together with Christ without having one's trespasses, yea, all (for if not all, none) forgiven. The guilt which a broken law charged on the conscience is gone by an act infinitely more glorifying to God than the personal righteousnesses of all the men that ever lived, not to speak of the conscious pardon which is also secured to those who possess it. Had you to do with the law? The mighty work of Christ has entirely delivered from it. The sentence is blotted out; the power of Satan is spoiled openly; Christ risen triumphs over all. There is no new means of grace; there is no development, still less supplement to Christ. The one and same Christ it is who has settled everything.

As to the Jewish rites and feasts that some were endeavouring to re-impose, take for an instance the Sabbath, which is the stronger, because it was from the beginning of the first man, yet unfallen, and of course long before the Jewish people. "Let no man judge you" is the exhortation. They were shadows. Have you not got the substance? Why be found running from the substance after the shadow? "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, and not holding the head." Thus the fact of prying into that which God has not revealed, and man has not seen, such as speculations about angels, is the patent proof that the heart is not really satisfied with its portion. This is not holding the Head. He who keeps fast Christ thus, in conscious union with Him, could never be craving after angels. In Christ the saint is above them, and leaves them to God without anxiety or envy. We know well that God is making a good use of them, and that, in point of fact, if we meddle, it can only be to loss and confusion. "And not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God."

Next, the doctrine is applied still more definitely. "Wherefore," says he, "if ye be dead with Christ "which is one grand part of his subject "if ye be dead with Christ from the rudiments of the world, why, as though living [or alive] in the world, are ye subject to ordinances?" Of course it is not at all being dead to what a man had as a natural life in the world. Such is not the Christian life, which is really the life of Him that died and rose again. He died this is the point here and therefore I am dead too. But if I am dead, what have I to do with those things that only affect men as long as they live? Certainly they have no relation to me now risen with Him. A man alive in the world is under these ordinances, and owns them. Such was the position of Israel. They were a people living in the world, and the whole system of Judaism supposed and dealt with a people in the world.

In moral truth, as well as literal fact, the veil, shadowing their state, was not yet lifted up from the unseen world. But the first characteristic result of Christ's work on the cross was the veil that shut up the holiest rent from top to bottom. Thus it begins, not with the incarnation (for sin was not yet judged, nor man brought to God), but with the cross, with redemption. There was no Christianity i.e., no deliverance of man and setting him in the Second Man before Christ became first-born from among the dead. Clearly, therefore, the whole character of the new system depends, first, on the Deity of the incarnate Saviour, and, secondly, on the glorious truths of His atoning death and of His resurrection. Thus we should hold Him fast, not only in other respects, but in this special relation of "Head."

So he says, "If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances?" Then he gives a specimen of these: "Touch not; taste not; handle not." But this is not the character of Christianity, but of Judaism. It pertains to a life in this world to say, "Touch not; taste not; handle not." It is all well for a Jew, because he has got his abstinences and his restrictions. But this is not at all the divine way of dealing with the Christian. We are not Jews; we have our place in Christ dead and risen, or are nothing. Such prohibitory commands had their day; but the time of reformation is come. It is a question now of truth and holiness in the Spirit of Christ, in short. These restrictions dealt with meats and drinks, and such like things, which perish in the using. The Christian never stood on any such fleshly ground. He is dead with Christ; consequently he has passed out of the sphere to which such dealings apply. "Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh." Proud, fallen nature is satisfied even by these efforts to put down the body; whereas God would have the body to have a certain honour in its own place, and that of the Christian is the temple of the Holy Ghost. Thus in every way the ritualistic system is false, and a traitor to Him who died on the cross.

But there is far more than that: "If ye then be risen with Christ." Here we enter not merely what clears one out from the rudiments of the world, but what introduces us into the new thing. We need the positive as well as the negative; and as we have just had the latter, so the former now comes before us. Instead of letting the reins free now to run in the race of improving the world and bettering society, or any of the objects that occupy men as such, the saints of God should abstain altogether. Many who really love the Lord are in this quite misguided as to the duty of the Christian here below. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God." And as if that were not precise enough, it is added, "Set your affection on things above." It is rather "your mind;" for here, however important the state of the heart, it is a question simply of the whole bent and judgment. "Set your mind on things above, not on things on the earth." It is not merely bringing the heavenly into them, so to speak; and decidedly not of joining the two things together. The Colossians, like others, would have liked this well enough; it is just what they were about, and the very thing that the apostle is here correcting. The apostle will not sanction such an amalgam, but refuses it; and we must remember that in these exhortations it was the Lord acting by the Spirit in His servant. "Set your mind on things above, not on things on the earth; for ye are dead."

Note well again that it is not here man striving to become dead, which is a notion unknown to the revelation of God, new or old. In fact there was not even the thought of striving to be dead before the death of Christ came; and when He died, the Spirit in due time revealed not alone that He died for us, but that we died in Him. Thus no room was left for striving to die. The Christian owns his death in his very baptism; and what is wanted is not effort to attain, but the Spirit's power in acting on the truth by faith. This it is that always settles the difficulties in the great conflict that rages now as ever, and more than ever, between human religion and the truth of God. Since men have a certain knowledge of Christ's death, they are striving to die. It is the law in a new and impossible shape. That is the meaning of all that seems good in the world's piety. It is an effort to become dead to what is wrong; to cultivate what is felt to be glorifying to God; to avoid what is contrary to His will, and injurious to the soul. But does this so much as resemble the provision of grace for the Christian? Is this the truth? Must we not first and foremost be subject to the truth? If I have Christ as a Saviour at all, instead of struggling to die in the sense meant, I am called to believe that I am already dead.

It is remarkable that the two well-known and standing institutions I will not call them ordinances of Christianity, baptism and the Lord's supper, are the plain and certain expression of death in grace. When a person is baptized, this is the meaning of the act; nor has it any true force, but is an illusion, otherwise. For the baptized soul confesses that the grace of God gives death to sin in Him who died and rose again. The Jew looked only for a mighty King Messiah; the Christian is baptized into the death of Him who suffered on the cross, and finds not alone his sins forgiven, but sin, the flesh, condemned, and himself now viewed of God as dead to all; for nothing less is set forth in baptism. Thus it is from the first the expression of a most needed truth, which remains the comfort of grace throughout the whole Christian career, and is therefore never repeated. Again, on each Lord's day, when we are gathered together to Christ's name, what is before us according to God's word and will? A substantially similar blessing is stamped on the table of the Lord. When the Christians unite in breaking bread, they show forth the death of Christ till He come. It is not a mere duty that has to be done; but the heart is in presence of the objective fact that He died for us, His body. As believing in Him, this is our place. Such is the basis of the liberty wherewith Christ has set us free. It is a liberty founded on death, displayed in resurrection, known in the Spirit. Having this in the soul, one is entitled to have it in the body also at His coming. Besides, we are one bread, one body.

Hence we find the glorious future display referred to here: "When Christ, who is our life, shall appear;" for we have both "ye are dead," and "your life is hid with Christ in God." We may be content to be hidden while He is hidden; but He is not always to be out of sight. The Christian will have all the desires of the new man gratified. Now he may have the blessed enjoyment of communion with Christ, but it is a Christ crucified on earth. His glory is in heaven. A man seeks to shine in the world now; it is a heedless if not heartless forgetfulness, that here He knew nothing but rejection.

Am I then false or true to the constant sign of my Master's death? Am I to court the honour of those who refused Christ, and gave Him a cross? Am I to forget His glory in the presence of God? Ought I not, in my measure of faith, to be the expression of both? Ought I not to share my Master's shame and dishonour here? Ought I not to wait to enter the same glory with the Christ of God? So it is said here, "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Accordingly the path of Christian duty is grounded on these wondrous truths. "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." What a humbling consideration that those so blessed (dead, as we have said, and risen with Christ) are here told to mortify what is most shameful and shameless! But so it is. It is really what man is; and such is the nature which alone we had as children of Adam. These are alas! in the singularly energetic language of the Spirit of God here called the members of the man. "Mortify therefore your members which are upon the earth fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake, the wrath of God cometh on the children of disobedience: in the which ye also walked sometime."

It is no use denying the plain truth "when ye lived in them;" it is blessed to know that we are dead now. Let us hearken, "But now, ye also put off all these." Here we come not merely to that which is displayed in the forms of the corruption that goes on through things or persons outside us, as it were, but by inner feelings of violence: "But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." Falsehood, too, is judged as it never was before, "Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him." Not Adam, but Christ is the standard Christ who is God as well as man; "where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all, and in all." How blessed! "Christ is all, and in all."

Thus the believer can look round full of joy upon his brethren; he can count up souls from every tribe, tongue, and station. Who has been overlooked in the comprehensive and active grace of our God? And what is he then entitled to see? Christ in them. And what a deliverance from self to see Christ in them! Yes, but Christ is "all" as truly as He is "in all." Oh, to forget all that which produces jealousy, pride, vanity, each and every feeling contrary to God and unedifying to man; to be comforted and to comfort others with such a truth Christ is all, and Christ is in all! Such is God's word, and are we, or are we not, entitled to say so now? Sorrowful circumstances may, alas! require us to pronounce on evil ways in order to look into this evil doctrine or that; but the apostle speaks now of the saints in their ordinary and normal manner. Does not this still abide true? Am I entitled, as I look upon Christians henceforth, to see nothing but Christ in any and Christ in every one? Yes, Christ is in all, and Christ is all. "Put on, therefore" (says he, in the enjoyment of such grace. Now comes the positive character to be borne) "Put on, therefore, as the elect of God, holy and beloved." How like the description is to Christ Himself! He was God's chosen One in the highest sense; He was the holy and beloved. Who ever appealed in distress, and did not find in Him bowels of mercies, kindness, humbleness of mind, meekness, long-suffering? Then follows that which could be said of us alone. "If any man have a quarrel against any, even as Christ forgave you, so also do ye." Forgiving one another is fortified by His example who did no sin, neither was evil found in His mouth. Christ on earth was a blessed pattern of forgiveness and forbearance. "Even as Christ forgave you." He now brings Him in openly, and to ourselves.

But there is a crowning quality: "And above all these things put on charity," because this is, as nothing else can be, the fullest sign of that which God is Himself, the energy of His nature. His light may detect, but His love is the spring of all His ways. No matter what may be the demand, love is after all most essential and influential too. It lies at the bottom when we think of the wants of the saints of God here below. There is a figure especially characteristic of the divine nature morally considered I need not say light, as we are told more fully in the epistle to the Ephesians. Yet above all the saints are to put on charity, which is the bond of perfectness; "and let the peace of Christ rule," for so it reads, not the peace of God, but the peace of Christ. Everything in our epistle is traced up to Christ as the head of all possible blessing.

So "let the peace of Christ rule in your hearts;" that is, the very peace which Christ Himself lived and moved in. Let His peace rule. He knows everything and feels everything. I may be perfectly certain, whatever may be my sorrow or travail of spirit about anything, Christ feels far more deeply (yea, infinitely deeper than any other) those that may excite any of us. Yet He has absolute peace, never broken or ruffled for an instant. And in us, poor feeble souls, why should not this peace rule in our hearts, to the which also we are called in one body? "And be ye thankful. Let the word of Christ" (it was God's word, but still called the word of Christ here) "dwell in you richly in all wisdom." There might be a word of God which was not in the same way the word of Christ. There are many portions of the scriptures that do not by any means suit or suppose the estate and path of the Christian. "And let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another." It is not Christ Himself, as inEphesians 3:1-21; Ephesians 3:1-21, the wondrous issue even now in us by the power of the Spirit; but, at least, in His word is found (what the Colossians needed) an active and most pure spring of instruction and counsel, and mutuality of help by it. Such is the fruit of His word thus dwelling in us. Nor is this all. "In psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." It matters little how well taught the saint may be, nor how he may know the moral beauty and the unfailing wisdom of the word, if positive fruit be not increased: if the spirit and power of worship abound not, there is something altogether short, or wrong. "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." Thus, even if there be not actually formal praise, the Lord looks for thankfulness of heart, as counting on love in everything.

After this follow particular exhortations, on which we need not at present dwell. We have wives and husbands, children and fathers, servants and masters, brought together successively up to the first verse of Colossians 4:1-18, which should, of course, closeColossians 3:1-25; Colossians 3:1-25 rather than begin a new one.

Then come general injunctions. "Continue in prayer, and watch in the same with thanksgiving." Neither completeness in Christ, nor joyful sense of heavenly relationship, nor heed to our own relations in this life, should weaken for an instant, but rather minister to an increased sense of the need and value of depending on God. Nor is continuance in prayer all; but vigilant watch in the same, which does not let slip the just occasion for supplication; and as all things were to be done with thanksgiving, so prayer also, which would assuredly not forget the need of those in the forefront of the spiritual warfare and toil of love. "Watch in the same with thanksgiving; withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds: that I may make it manifest, as I ought to speak." Nor is there to be unwatchfulness, but consideration in love of those without. "Walk in wisdom toward them that are without, redeeming the time. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." The fit time and suited speech, always in grace, not without faithfulness Godward, how good and needful they are!

Further, we see how Christian love delights to communicate and to hear. It was his confidence in their love; and this is shown not merely in his desire to hear about them, but in the conviction that they would like to hear about him. Can anything be sweeter than this genuine simplicity of affection and mutual interest? In a man it would be vain and curious: it is blessed in a Christian. No right-minded man, as such, could take for granted that others would care to know about his affairs any more than be theirs, unless indeed in case of a relation, or a friend, or a public and extraordinary personage. But here writes the lowly-minded apostle, in the full assurance that, though he had never seen them, or they him, it would be real and mutual gratification to know about one another from him who went between them. What a spring of power is the love of Christ Truly charity is "the bond of perfectness." "And my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord: whom I have sent unto you for the same purpose, that he might know your state, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here."

Then come allusions to his various fellow-prisoners and fellow-servants, particularly noting Epaphras, who laboured fervently in prayer for them. This, I am sure, should not be weakened, brethren. We know that there is danger on all sides. We may have proved how sadly everything of the sort has been perverted; but there is a sense, and a most weighty one too, in which we cannot too much strengthen the links of love between the saints of God, and that too where there is a real holy ministry for their good. And this the apostle was doing, and particularly for one that came from them. We might well suppose that there was some hindrance to the full flow of affection an their part. But the apostle took every pains to, show how great was the love of Epaphras for them; for his faithful spirit knew some little of that which the apostle knew well, that the more abundantly he loved, the less he was loved. "For I bear him record, that he hath a great zeal for you, and them that are in Laodicea." His was by no means a love inactive or limited. There was no such notion as only caring for the saints in his own particular place. Paul narrowed himself to no local ties, nor should we allow such a thing for an instant. All the saints belong to us, as we belong to all of them. And so he mentions particularly others, even if some little felt this link. "Luke, the beloved physician, and Demas, greet you. Salute the brethren which are in Laodicea, Nymphas, and the church which is in his house. And when this epistle is read among you, cause that it be read also in the church of the Laodiceans." It is evident, therefore, that these apostolic epistles were meant to circulate among the saints. And perhaps this may be the key to what we are next told: "And ye likewise read the epistle from Laodicea." The epistle to Laodicea is not said: so we have no sufficient reason to trouble ourselves about there being a lost portion of the inspired writings. There is no proof of the sort. I am aware that men have reasoned much about it; but this is a proof that evidence fails. Why should we heed conjecture? Had they prayed more, the result might have been to better purpose. Possibly apostles may have written epistles that were not intended for the permanent instruction of the church; but that what was so intended is lost we may resolutely deny from all we know of our God. Whatever insinuates it denies that He has adequately provided for His church here below: this He has surely done in every form in His word. There is no imperfectness in that word, neither does any ground exist to suppose that any part of it has vanished away. No doubt we may detect the flaws of man's negligence, not knowing how to treat with becoming care the precious deposit of truth; but there is nothing more. That is to say, there may be a difference of reading here and there which impairs the full beauty and accuracy of the blessed word of God; but, as to the substance, the most timid may be assured that you have it in the worst editions of Christendom. Do not be uneasy at the talk of critics: it is natural for dealers to cry up their wares. They live in minute points and uncertainty.

As this epistle then is not said to have been addressed to Laodicea, we may gather that it was either from that church, or, if apostolic, going its round from one assembly to another. If the latter, it had got to Laodicea, whence the Colossians were to procure it in their turn.

Archippus was to take heed to the ministry he had received in the Lord. No doubt the hint is wanted by some of us still. May He make and keep us faithful!