Colossians 3
THE TRUE CHRISTIAN
LIFE (vs. 1-17)
The apostle, having delivered his attack on the system of
error inculcated at
of his letter. There is no break, however, in the current
of his thought; for
throughout this chapter he urges the pursuit of a practical
Christian life in a
sense and in a manner silently opposed to the tendencies of
Gnosticizing
error. How much more congenial was the task to which he now
addresses
himself we may judge, perhaps, from the ease and simplicity
which mark
the language of this chapter, as compared with the abrupt
and seemingly
embarrassed style of the last section. We may analyze the
teaching section
of the Epistle (ch. 3:1- ch. 4:6) as follows:
forgivingness, love;
life — inward, social, secular;
duties, as wives and husbands,
children and fathers, servants and
masters, under the sense of their allegiance to the Lord Christ;
the apostle himself at the
present juncture; and
vs. 5-6, to wise conduct and
edifying speech toward them that are
without.
It will be seen how much more comprehensive and systematic
is
the view thus presented of Christian duty than that
furnished by earlier
Epistles; and how the ideas of the supremacy of Christ,
the unity of the
Christian brotherhood, and
the sacredness of the natural constitution of
human life, which were
threatened by the rise of Gnosticism in
underlie the apostle’s exposition of Christian ethics.
Verses 1-17, we have
grouped together under the title given to this
section; vs. 18- ch. 4:1,
demands a separate treatment; and vs. 2-6 will finally
be bracketed together.
1 “If ye then
be risen with Christ, seek those things which are above,
where
Christ sitteth on the right hand of God.
2 Set
your affection
on
things above, not on things on the earth.”
(ch. 2:11-13, 20; Romans
6:1-11; Ephesians 1:20-22; Philippians 3:20; Matthew
6:19-20; Luke 12:13-40).
The apostle has already shown that when his readers,
entering the gate of
baptism, became Christians through faith in Christ, they died
with Him (ch.
2:20), were buried, then raised and made alive
together with Him (Ibid. 11-13):
Compare Romans 6:1-11. So they were restored to
peace and favor with God
(ch. 1:21-23; 2:13-14), severed from their old life
of sin (Ibid. 2:11), and set in
the path of holiness (Ibid. 1:22). At the same time,
they left behind all
childish, tentative forms and notions (“rudiments”) of
religion, whether
Jewish or non-Jewish (ch.2:8, 11, 18, 20-23). They became
dead both from
sin and from human modes of salvation. Both are included in
“the
things upon
the earth,” to which belong at once the grosser sensual forms of sin
(v. 5) with
its “surfeiting of
the flesh” (ch. 2:23), and that vaunted philosophy, which is
after all earth born and earthward tending (Ibid. vs.:8,
20), bringing the soul
again into bondage to material things. The apostle lifts
his readers into a new,
heavenly sphere. He
bids them make “the things above,” i.e. “the things of
Christ,” the one
object of their thought and endeavor. So they will master the
flesh by rising above it, instead of fighting it on its own ground by ceremonial
rite and ascetic regimen. “The things above” are no abstract, transcendental
conception, as in the theology of Paul’s opponents, for
they are “where
Christ is.” The
things “in the heavens” as well as
those “upon the earth”
were created “in Him, through
Him, unto Him” (ch. 1:16); Romans 11:36)
there He is Lord, even
as here (ch. 1:17; 2:10; Matthew 28:18). His presence
gives distinctness and positiveness to the Christian’s view
of heaven, and
concentrates his interests and affections there (compare
Philippians 1:23; 3:20;
I Thessalonians 1:10; Ephesians 1:3; 2:6; Matthew
6:19-20; John 12:26; 14:3;
Acts 1:11; 7:56). “Seated” is placed with emphasis at the end of its clause,
indicating the completeness
of the Saviour’s work and the dignity of His
position (compare
Ephesians 1:20-22; Hebrews 1:3; 10:12-13; Revelation 3:21).
For “the things above,” see vs. 3-4; also
chps. 1:5 and 2:18 compared with
Philippians 3:11-14, 20-21; Romans 2:7; 8:17-23; I
Corinthians 15:42-49;
II Corinthians 4:16-5:8; John 17:24.) To “seek” these things is to strive
that they may be ours in the future; to “mind” them is to occupy our
thoughts with them in the present. (For the word “mind” (φρονέω – phroneo –
to think), compare
Philippians 3:19 and Romans 8:5-7 (φρόνημα – phronema –
thought; minding); in
Romans 14:6 it is rendered by “regard.”)
3 “For ye are dead,
and your life is hid, with Christ, in God.”
(ch. 2:11-13, 20; Ephesians 4:22; Philippians 3:20; Romans
6:1-14; 7:1-6;
II Corinthians 5:14-15; Galatians 2:20; I Corinthians 3:23;
John 15:5;
12:26; Revelation 3:21).
In this hidden life of the Christian lies the
ground and the spring of the more outward life of thought
and endeavor
of vs. 1-2. And this life comes through death, from
that “dying with Christ”
out of which we “rose with Him” (v. 1; ch. 2:11-13, 20; Romans 6:3-4, 8).
“The aorist ἀπεθάνετε – apothanete - ye died - denotes the
past act; the perfect
κέκρυπται – kekruptai - - hath been and is
hid - the permanent effects”.
(On the nature of this death, see notes to ch.
2:11-13.) “Died
— and your life!” this paradox is explained in
Romans 6:10-11, and
repeated in Galatians 2:20; II Corinthians 5:14-15. The
Christian’s
life is lodged in the
sphere of “the unseen and eternal.” It centers in Christ,
and as He is hidden — withdrawn from the world of
sense, yet with us
always in His Spirit (John 14:16-20; 16:16-22) — so our
life with Him.
And if “with Christ,” then “in God;” for “Christ is God’s” (I Corinthians
3:23); “lives to God”
(Romans 6:10), and “is at God’s
right hand” (v. 1),
being “the Son of his
love” (ch. 1:13; John 1:18). The
apostle says, “in God”
(“in heaven,” Philippians 3:20), to
emphasize the fact of the union of Christ
with God, or perhaps to deepen the reader’s sense of the sacredness of this life
in Christ (compare I Timothy 6:14-16). “Is hid” (ch. 1:26-27;
2:2-3), another
allusion to the fondness of the Colossian errorists for mysteries.
In ch. 1:26
Paul spoke of the ancient mystery of a Christ for all the
world; then of the new,
perpetual mystery of a Christ dwelling within believing
hearts. But this
second mystery is equally that of our life in Christ as of Christ’s life in us,
lifting us to heaven while it brings Him down to earth.
This mutual indwelling
of the Head in heaven and the members upon earth is the
most intimate and
inscrutable of all secrets (John 14:20; 15:1-7; 17:22-23,
26). The world knows
neither Christ nor Christians, and Christians do not even know themselves.
But as the old historic secret had its manifestation at last
(ch. 1:26),
so
will the new secret that lies enfolded within every Christian life.
Heavenly
Things the True Object of Christian Contemplation
(vs. 2-3)
“Set your mind on the things that are above, not on the
things that are
upon the earth; for ye died, and your life is hid with Christ
in God.”
We must not only seek things above, but think them.
* THE OBJECT OF
CHRISTIAN CONTEMPLATION.
Ø
Not things upon the earth, because
o
they are below us
(Philippians 3:8, 19);
o
unsatisfying (Luke
8:18; Proverbs 23:5; Hosea 13:13;
Psalm 78:39);
o
full of anxieties
(Matthew 13:22; Job 38:22);
o
unnecessary to
our happiness (Job 28:14);
o
transient and uncertain (Proverbs 23:5; Luke 12:19-20).
Ø
“Things that are above.” (See hints on
previous verse.) We
ought to set our mind upon them, because
o
they are satisfying;
o
suitable;
Ø
because our treasure
is there — of riches (Matthew 6:19-21),
of honors (1 Samuel 2:30), of pleasures (Psalm 16:11).
* THE DUTY OF SETTING THE MIND UPON RIGHT OBJECTS
OF
THOUGHT AND AFFECTION. This is the
secret of heavenly
mindedness. “Tell me what a man thinks, and I will tell you what he
is.”
Ø
It is our duty not to set our
mind on things on the earth, because:
o
God may give them to
you as your entire portion (Psalm
17:14);
o
you may provoke him to
take them away (ibid. ch. 78:5-7);
o
they will turn away your thoughts from heaven (ibid.
10:3-4);
o
they will distract you
in duty (Ezekiel 33:31);
o
they involve the guilt of idolatry (v. 5).
Ø
It is our duty to set our mind
on things above, because
o
there is nothing else
worth our serious thought (1 John 2:15);
o
they will keep you
from over anxiety about the affairs of this
life (Philippians 4:11-12);
o
the thought of them
will increase your fitness for duty (Acts 20:24);
o
they will make the thought of death more pleasant in
anticipation (Philippians 1:23).
* THE REASON FOR OUR SELECTING SUCH OBJECTS OF
BELIEVING
CONTEMPLATION. “For ye died, and your life is
hid with
Christ in God.”
The thought is twofold — it refers to a past act and to a
continuous state.
Ø
Our death in Christ. This involves
o
our death to sin
(Romans 6:2) and
o
our death to the world (Galatians 6:14). We are, therefore,
cut loose from “things on the earth.”
Ø
Our hidden life in God. “Your life is hid
with Christ in God.”
o
The Christian life is a hidden life:
§
in its origin (John
3:8);
§
it is hid, as an
experience, from the world;
§
it is hid from the
believer himself in times of spiritual
desertion;
§
the full glory of this
life is hidden even from the believer
(1 John 3:1).
o
the Christian life
has its hidden source and abiding strength
“with Christ in God.”
Christ is now hid in heaven and our life
is hid with Him.
o
It is hid with Him as
our Representative; this marks its security; this is the sheet anchor of our
spiritual existence.
o
It is hid with Him as
its constant source; “For He is our Life,” in
whom we realize a growth in all the graces of the Spirit
(Galatians
5:22); “Because I live, ye shall live
also; I am come that ye may
have life.., more abundantly.”
(John 10:10)
o
God is Himself the sphere or
element in which our life is hid.
It is “with Christ in God.” The
Son is “in the bosom of the
Father,” and thus we have fellowship with both the Father and
the Son (1 John 1:3). Thus THE BELIEVER IS DOUBLY
SECURE! He is not only hidden in God’s home; he is
hidden
in God’s heart. Therefore we
can understand the import of the
phrase, “And ye are Christ’s, and Christ
is God’s” (1 Corinthians
3:23).
4 “When Christ, who
is our life, shall appear, then shall ye also appear
with Him in glory.” (Jude 1:14; Romans 8:18-23; Philippians 3:21; I Corinthians
1:7; 4:5; I Thessalonians 1:10; I Timothy 6:15; II Timothy
2:10-12; 4:8; Titus 2:13;
I John 3:2; 2:28). Our
future destiny, with our present redemption (ch. 1:14),
is wrapped up in Christ. Our life is not only “with Him” (v. 3); it is “Himself”
(Philippians 1:21; Hebrews 1:3; John 1:4; 6:50-57; 14:6; I John 5:12); He is
its
source and ground, way and rule, means and end — its all (v. 11: compare
1:20; 2:6-10; Ephesians 1:3, 23; 3:17-19; 4:13; Philippians 3:10;
4:19). From the
hour of His ascension He has been hidden (Acts 1:9;
3:21; I Peter. 1:8); and His
manifestation is as
much a part of the Christian creed as His death and resurrection
(Acts 17:31; I Thessalonians 1:10; 4:16; II Thessalonians
1:10; 2:8; I Corinthians
15:23; Philippians 3:20; II Timothy 4:1; John 14:3; I John 3:2-3;
Revelation 22:12, 20).
Then the Christian
will have his manifestation also with Him, in the “revelation
of the sons of God”
(Romans 8:19); who will receive their second “adoption,
to wit, the
redemption of their body” (Ibid. 8:23). “Seeing Him as He is” in His
glory, “we shall be
like him” (I John 3:2) in glory. At last the spiritual life of the
soul will have its due organic expression, in a body
perfect and heavenly as itself
(I Corinthians 15:35-49; II Corinthians 5:1-5; Job
19:25-27). This is already the
case with our human nature in Christ (Philippians 3:21);
and the change will proceed
from the Head to the members (I Corinthians 15:23), who
will be conformed to His
“body of glory,”
as now they are being conformed to His spiritual image (Romans
8:9-11, 29-30; 12:2; II Corinthians 3:18; John 17:22-26; I John
4:17). Observe that
“Christ” is
repeated four times in the last four verses.
5
“Mortify
therefore your members which are upon the earth;”(ch. 2:11; 3:9;
Ephesians 4:21-22; Philippians 3:19; Romans 6:6; 8:13; 13:14). “Your” is omitted by
most textual critics, but English idiom requires it in translation. In
its absence a stronger
emphasis falls on the defining clause, “that are upon the earth.” As these things may
no longer be pursued or studied (vs. 1-2), the organs devoted to them must
be put
to death. These members are indeed those of the
actual body (Romans 6:13, 19; 7:5,
23; 8:13); but these in so far
as ruled hitherto by sinful impulse and habit,
constituting the body of “the
old man”
(v. 9; Ephesians 4:22; Romans 6:6), “of the
flesh” (ch. 2:11), “of sin,” and “of death” (Romans 6:6; 7:24), with “sinful
passions working in its members, bearing fruit unto death” (Romans
7:5): compare,
note, ch. 2:11. That body is
“made dead” by destruction of the evil passions that
animated it. The body of “the new man” is physically identical with it,
but different
in moral habit and diathesis — a difference that manifests itself even
in bodily
expression and manner (II Corinthians 5:17) - Νεκρόω – nekroo – to make dead;
mortify - occurs besides in the New
Testament only in Romans 4:19 and Hebrews
11:12 (in Romans 8:13, a still stronger word is used of “the practices” of the
body): as the aged Abraham had been made
dead in respect of the natural
possibility of fatherhood, so the body of the Christian is to be dead
for purposes of
sin. If there were any doubt as to the writer’s meaning, the next
clause removes it.
His language has approached that of the philosophical ascetics (see ch.
2:23, note
and quotations); hence the abrupt explanatory apposition that follows: “fornication,
uncleanness, inordinate affection (sensual passion), evil concupiscence (evil
desire), and covetousness, which
is idolatry:” - (Ephesians 5:3-5; Philippians
3:19; I Corinthians 6:9-11; 5:11; Romans 1:29; I Timothy 6:17; Matthew
6:24,
31-32; Luke 12:21; Psalm 49:6; 52:7). To these vices the Colossian
Gentiles
(some of them at least) had been to such a degree devoted that their members
had become virtually identified therewith. The
first two sins are related as particular
and general. The second pair, πάθος – pathos – affection of the
mind; a
passionate desire; and ἐπιθυμία – epithumia – a desire, longing,
craving,
mostly of evil desires; sometimes translated lust; are combined
in I
Thessalonians
4:4 in contrast to “(bodily) sanctification and honour” (compare ch. 2:23, and
“passions of dishonour,” Romans 1:26). The
former denotes a morbid,
inflamed condition of the sensual appetite; the latter, craving for
some
particular gratification of it. Neither of these words is
etymologically, or invariably,
evil in sense. The
degradation of such terms in all languages is a sad evidence of the
corruption of our nature - πλεονεξία – pleonexia
– covetousness - is both
wider and more intense in meaning than our covetousness. It denotes radically the
disposition to “have more,” “grasping greed,”
“selfishness grown to a
passion.” Hence it applies to sins of impurity,
greediness for sensual pleasure
(I Thessalonians 4:6; Ephesians 4:19); but by the emphatic use of the
article (“the
covetousness”), and by the words
that follow, it is marked out as a distinct
type of sin; so in Ephesians 5:3, 5, where “uncleanness” and “greed”
are stigmatized as vile forms
of sin. This word, often used by St. Paul, is
peculiar to him in the New Testament. (ἥτις
– haetis - “The which” - compare
Ἅτινά - hatina – ch.2:23) gives a
reason while it states a fact (“inasmuch as
it is idolatry”). For the thought, compare Ephesians 5:5 and I Timothy 6:17,
also Matthew 6:24; it is a commonplace
of religion, and appears in Philo and
Jewish rabbis.
6
“For
which things’ sake the wrath of God
cometh on the children of
disobedience:” - Ephesians 2:2-3; 5:6; Galatians 5:21; Romans 1:18; 2:5-9; 5:9;
I Thessalonians 1:10; 2:16; II Thessalonians
1:5-10; John 3:36; Revelation 6:17;
Malachi 3:2). “The anger of God is coming” is a sentence
complete in itself
(compare Romans 1:18). God’s “anger”- ὀργή - orgae - is His settled
punitive
indignation against sin, of which His “wrath” - θυμός –
thumos - is the terrible
outflaming (Revelation 16:1; 14:10);
“Cometh” implies a continuing
fact or
fixed principle; or rather, perhaps, signifies that this “anger” is in course of
manifestation, is “on the way:” compare I Thessalonians 1:10, “the anger that
is coming,” not “to come,” also the use of ἔρχομαι –erchomai – I am coming –
in John 14:3, 18; Hebrews 10:37.
The objects of this anger “children of wrath,”
Ephesians 2:2-3) are “the sons of disobedience.” The expressive
Hebraism by
which a man is said to be s child
or son of the dominant quality or influence of his
life is frequent in the New
Testament.
7
“In the
which ye also walked some time (once),
when ye lived in them.”
(Ephesians 2:3; 5:8; Romans 6:19-21; I Corinthians 6:11; 12:2; Titus 3:3;
I Peter 4:3). These sins are
visited with the Divine anger, and moreover
are the
very sins in which the Colossians aforetime had lived; observe the same
connection in Ephesians 5:6-8; I Corinthians 6:10-11 – “ye lived” stands opposed
to “mortify” or make dead of
v. 5, and to “ye are dead” (v. 3:
compare ch. 2:20;
Galatians 2:20); it marks the time when “the old man” (v. 9), with his “earthly
members’’ (v. 5) was alive and active (compare
Romans 7:5, 9, “sin came
to life”). When ye lived “in these things” - τούτοις,– toutois - points to
the things enumerated in v. 6, with a mental gesture of contempt.
The Duty of Mortifying
the Old Man (vs. 5-7)
The apostle proceeds to deduce the practical consequences
of our “death in
Christ” in the
mortifying of tendencies to impurity, covetousness, malice,
and
falsehood. “Mortify therefore your members which are upon
the earth;
fornication, uncleanness, lustfulness, evil desire, and covetousness,
which is
idolatry.”
·
THE NATURE AND DUTY OF MORTIFICATION.
Ø
Its nature. It is to resist the solicitations of sin, to suppress its
first
motions, to weaken its power.
o
It is a gradual
process — it is “to crucify the flesh,” implying a lingering process; it is a
destruction that goes on daily, for the remains
of the old life
still abide, though not in power, in the believer.
o
The word “mortify”
implies that sin is not to be allowed to die out of
itself; we must kill it.
o
It is a painful
process.
Ø The duty of
mortification.
o
It is commanded. We
are to show no more mercy to the “old man” than
to the “right eye” or the “right
hand” that offends us
(Matthew 5:29-30).
o
It is done in the power of the Spirit. “For if ye through the Spirit do
mortify the deeds of the body, ye shall live” (Romans 8:13). Therefore
it becomes not only possible, but actual. Thus “our
instruments of
unrighteousness” are turned into “instruments
of righteousness unto God” (ibid. ch. 6:13).
o
It is the true consequence of our “death in Christ;” for the apostle
says, “Mortify therefore your
members,” in allusion to this death
(ch. 2:20; 3:3). We must carry out this principle
of death to
sin, to the flesh, to the world.
·
THE SPHERE OF THIS MORTIFICATION, “Your members which
are upon the earth.”
He refers:
Ø
To the instruments of sinfulness. They are called
members in allusion to
the apostle’s figure of sin, as a body of sin (ch. 2:11), and in
allusion to the necessity of the bodily organization to their
action. They are
“upon the earth,”
because they belong to our body or our earthly
condition, or tend to mere earthly gratification. But they are to be
turned
into “instruments of righteousness unto God.”
Ø To the various
manifestations of this sinfulness.
o
Sins affecting our
personal life.
§
Sins of impurity.
(α) Fornication.
(i.) It is God’s will we should abstain from it (1 Thessalonians 4:3-4).
(ii.) It is one of the works of the
flesh (Galatians 5:19).
(iii.) It ought not once to be
named among Christians
(Ephesians 5:12).
(iv.) It takes away the heart (Hosea 4:11).
(v.) It brings dishonour and shipwreck of character (Proverbs 6:27-29; 23:28).
(vi.)
The body was made, not for a harlot, but
for the Lord (1 Corinthians 6:15-16). It is a sin against our own bodies.
(vii.) The promises of the gospel
ought to engage us to “cleanse ourselves from all filthiness of
the flesh and spirit, perfecting holiness in the fear
of God” (II Corinthians 7:1).
(β) Uncleanness. This is a generic product, as fornication is a specific product, of “the
earthly members.” The observations in the one apply to the other. Those
who commit such sins are “alienated from
the life of God
through
their ignorance and hardness of heart”
(Ephesians
4:17), and are “delivered up to a reprobate mind”
(Romans 1:24, 26).
(γ) Lustfulness and
evil desire. These point to “the
lust of concupiscence” (1 Thessalonians 4:5), which is of the devil
(John 8:44), which wars against the soul (1 Peter 2:11), which drowns men in
destruction and perdition
(1 Timothy 6:9), and keeps men
from “coming
to the
knowledge of the truth” (II
Timothy 3:7).
These various sins of impurity
are to be mortified: how?
ü
We can only cleanse
our hearts by taking heed to the Word (Psalm 119:9).
ü
By prayer, as the
apostle did with the thorn in his flesh (II Corinthians 12:9).
ü
By watchfulness
(Proverbs 23. 26-27). We ought to guard against idleness (Ezekiel 16:49),
fullness of bread, evil company (Proverbs 1:20).
ü
We must not “fulfil
the lusts of the flesh,” but “put on Christ” (Romans 13:14).
o
The sin of covetousness. The apostle here introduces a new type of sin by the use
of the definite article, as if he thus exhausted the full catalogue of sin in
the world. It is curious to find it linked with sins of impurity. Yet it is so elsewhere (1 Corinthians 5:11; Ephesians 5:3;
II Peter 2:14). There is a
likeness between these two classes of sins. They both imply an unlawful
direction of desires not in themselves unlawful, and they both grow
by indulgence.
§
Covetousness:
(α) Issues, as a defiling thing, “out of the heart of man”
(Mark 7:22).
(β) It implies a greedy and distracting care (Luke 12:15).
(γ) It exposes to many a piercing sorrow (1 Timothy 6:10).
(δ) It is a trouble to a man’s own house (Proverbs 15:27).
(ε) It argues little dependence or faith in the Lord (Luke
12:30) Therefore“let us have our conversation
without
covetousness and
be content with such things as we
have”
(Hebrews 13:5).
(ζ) Its heinousness — “seeing it is idolatry.” It sets up
another
object of worship
besides God. We cannot “serve both God
and mammon” (Matthew 6:24). Covetousness is base, because it sets up self in the heart,
it is odious to God (Psalm 10:3), turns our hearts away from Him (1 John
2:15), and grudges
the time spent in God’s worship
(Amos
8:5). Sins of impurity are the sins of youth as the
sin of covetousness is the sin of old age.
·
ARGUMENTS TO ENCOURAGE US TO THIS DUTY OF
MORTIFICATION. “For
which things’ sake cometh the wrath of God
upon the sons of disobedience: in the which ye also walked
aforetime,
when ye lived in these things.”
Ø The
consideration of the wrath of God.
o
It is the displeasure
of a personal God, the moral Governor, against sin, and the moving cause of the
punishment He inflicts. It is not identical with the punishment, which is only
the effect of it. It is a first principle in natural theology (Romans 1:32); it
has its root in the moral excellence of God; and is inseparable from the
attitude of God toward moral evil (Hebrews 3:11; Romans 9:22).
o
It is an enduring fact of God’s moral government — “the wrath of God doth come.” Nothing
has occurred to break the connection between sin and God’s anger, except in the
case of those whom Christ has “delivered
from the wrath to come” (1 Thessalonians 1:10).
o
It is directed against
the sons of disobedience, who disregard
alike the principles of Law and gospel.
Ø
A consideration of the former state of the
Colossians. “In the which ye
also walked aforetime, when ye lived in these things.” It is good to be
reminded of our past sin,
o
because it recalls the
misery and guilt of our former state and makes us shrink from the thought of a
return to it;
o
because it humbles us
under a sense of our personal unworthiness;
o
because it quickens our sense of God’s mercy that drew us out of it.
o
8
“But
now ye also put off all these (things);”
- (v. 9; ch. 2:11; Ephesians
4:22, 25; Romans 13:12; I Peter 2:1). The thought of the death of the old life
gives place to that of the divesting of the old habit; the new life
wears a new
dress, Mark the triumphant emphasis in “but now!” (opposed to the “once”
of
v. 7), characteristic of the writer (compare ch. 1:21, 26; Romans 3:21;
6:22).
Τὰ πάντα (“all these things,” “the whole” of them) summarizes the vices
specified in v. 5, and forms the starting point of another series, in
which malice
predominates, as impurity in the previous list; anger, wrath, malice, evil
speaking, foul speech from your mouth (Ephesians 4:26-31; 5:4; Romans
1:29-31;
I Corinthians 6:10; Galatians
5:20-21; Titus 3:3). There is a similar
order and
division between these two chief classes of sin in the parallel
passages. In
Ephesians 4:31-32 and 5:3-5 the order is reversed. “Anger” (ὀργή) is
ascribed to God in v. 6 (compare Ephesians 4:26; Hebrews 10:30). (On “anger”
and “wrath” (or “rage”), see
v. 6.) The latter is once ascribed to God by Paul
(Romans 2:8), more frequently in the Apocalypse. In man it is
universally
condemned. (For κακία – kakia –malice, malignity, badness of disposition,
compare Romans 1:29; I
Corinthians 14:20;
Titus
3:3) - Βλασφημία
–-
blashphemia – blasphemy - in its original sense, includes
injurious speech of any
kind, either against man or God (see Romans
3:8; 14:16;
I Corinthians
10:30;
Titus 3:2) - αἰσχρολογία
– aischrologian – filthy communication - (only here
in the New Testament) denotes, like the English “foul,” either
“scurrilous” or “filthy.”
The former kind of speech is suggested by the foregoing blasphemia; but
especially
in such an atmosphere as that of
Greek city life (USA
- ??? – CY – 2011),
scurrility commonly runs into filthiness. In Ephesians 5:4, where a
slightly
different word occurs, the latter idea is prominent. The two last vices, being
sins
of speech, must be put away “out of your mouth.” “Your” bears the
emphasis
in the Greek; such utterance is quite unfit for a Christian mouth (compare
Ephesians 4:29; 5:3-4; James 3:10; and the prohibition of
lying in the next verse).
9
Lie not
one to another, seeing that ye have put off the old man with his
deeds;” - (Ephesians 4:14-15;
20-25; I Timothy 1:6; Revelation 21:8; ch. 2:11;
Romans 6:6; 8:12-13; Galatians 5:16, 24). The imperatives of vs. 5 and 8
were
aorists, enjoining a single, decisive act;
this is present, as in vs. 1-2, 15, 18, etc.,
giving a rule of life. Only in Colossians and Ephesians do we find the
apostle give
a general warning against lying. What
reason there was for this we cannot tell;
unless it lay in the deceit of
the heretical teachers (ch. 2:8: compare Ephesians
4:14-15; Acts 20:30; II Corinthians 11:13; I Timothy 4:2; II Peter 2:1; I John
4:1; Revelation 2:2; 3:9). The lying
in question is uttered within the Church
(“to one another”), and is
fatal to its unity (v. 11; Ephesians
4:25; Acts 20:28-30).
The following aorist participles, “having
stripped off” and “having put on”
(v. 10),
may, grammatically, be part of the
command — “put off,” and “lie not”
— as e.g.
in I
Thessalonians 5:8; Hebrews 12:1; or may state the fact on which that command
is based. The latter view is preferable for the participles describe a
change already
realized — a change of principle,
which has, however, still to be more fully carried
out in practice (ch.2:11-13,
20; here: v.1, 3,7,11; Ephesians
4:20-24; Galatians
3:27-28): in v. 12 the
imperative mood is resumed with an emphatic “therefore,”
implying a previous reference to fact. (On the double compound ἀπ εκ δυσάμενοι
–
apekdusamenoi - “having
stripped off (and put) away,” see
notes, ch. 2:11, 15.)
The “Old man”; is the former
self, the “I no longer living”
(Galatians 2:20)
of the Colossian believer, to whom “the
members that are upon the earth”
(v. 5) belonged — the entire sinful personality of “him who is in the flesh”
(Romans 8:8). His πράξεσιν –
praxesin - deeds; practices;business;
habits of doing - Romans 8:13) are the pursuits of which vs. 5, 8-9
supply examples.
10
“And have put on the new man, which
is renewed in knowledge, after
the image of Him that created
him:” - (Ephesians
2:15; 4:23-24;; Romans 6:4; 7:6;
8:1-4; 13:12-14; II
Corinthians 5:17; Galatians 6:15;
ch.1:9; 2:2-3; Genesis 1:26-28;
Matthew 5:48; Hebrews 12:10; I Peter 1:16; Romans 8:29). New (νέον – neon
-
new; young; that which is recent; (compare the “once,” “but now” of vs. 7-8;
also ch. 1:5-8; I Peter 2:1-2). whose birth was well remembered, and which
presented so vivid a contrast to
the “old man with his deeds.” - (ἀνακαινούμενον –
anakainvoumenon - “being renewed” derived from the adjective καινός –
kainos - new) sets
forth the other side of this newness, its novelty
of quality and
condition (compare “newness of
life,” Romans 6:4). And this participle is in the
present tense (continuous), while the former is in the aorist
(historical). So
the notions are combined of a new birth taking place once for all, and a
new character in course of formation. In Ephesians 4:23-24
these
ideas are in the same order. “Full
knowledge” was one purpose of this renewal,
the purpose most necessary to be set before the Colossians. The nature
and
objects of this knowledge have
been already specified (ch. 1:6, 9, 27-28; 2:2-3, 9-10:
compare Ephesians 1:18-19; 3:18-19; Philippians 3:8-14; I Corinthians
1:18-31; and
on ἐπίγνωσιν – epignosin – knowledge - see note,
(ch.1:6). “After (the) image”
is clearly an allusion to Genesis 1:26-28; so in Ephesians 4:24 (“after God). It
is
adverbial to “renewed,” not
to “knowledge.” Man’s renewal in Christ makes
him what the Creator at first designed him to be, namely, His own image
(compare note on “reconcile,” - ch.1:20). Some take “Christ” as “Him
that
created,” in view of 1:15-16;
but then it is said that all things “were created in…
through… for Christ,” not absolutely that Christ created them. But “the image
of God after which” man was created and is now
recreated, is seen in Christ
(Romans 8:29; II Corinthians 3:18; 4:4; John 1:18).
11 “Where
there is neither Greek and Jew, circumcision nor uncircumcision,
Barbarian, Scythian, bond, nor
free:” - (Galatians 3:28; 6:15; Ephesians
2:14-18;
4:25; I Corinthians 12:13; Romans
15:5-12; Philemon 15-16; John
13:12-17;
17:20-23; Luke 22:24-27;). “In Christ” these distinctions are
non-existent.
There is no place for them. These and the following words indicate the
sphere, as
“unto knowledge” the
end,
and “after the image” the ideal or norm, of the
progressive renewal to be effected in the Colossian believer. It can be carried
on
only where and so far as these distinctions are set aside. The “new man” knows
nothing of them. The enmity between Greek and Jew being removed,
the malice
and falsehood that grew
out of it will disappear (vs. 8-9: compare Romans 15:7;
Ephesians 4:25). In Galatians 3:28 “Jew”
stands first, and the distinction of sex is
added. The distinctions here enumerated appear as looked at from the
Greek side.
Only here in the New Testament does “Greek”
precede “Jew” (compare Romans
1:16; I Corinthians 12:13). “Barbarian”
(Romans 1:14) and “Scythian” (only
here
in the New Testament) are together opposed to “Greek,” and imply want of
culture rather than alien nationality, the Scythian being the rudest of
barbarians.
Such terms of contempt would, in Asia Minor, be commonly applied by
Greeks to
the native population. The party who affected philosophic culture (ch.
2:8, 23) may,
perhaps, have applied them to simple, uneducated Christians (see note
on ch.1:28).
(On “circumcision,” see 2:11;
and for the connection with v. 9, compare Galatians
6:15.) For “bond” and “free,” a division then pervading
society universally,
compare Galatian list. Onesimus and Philemon are doubtless in the
apostle’s mind.
On this relationship he enlarges in the next section (vs. 22-4:1). The
four pairs of
opposed terms represent distinctions:
“but Christ is all, and in
all.” (ch.1:15-20; 2:9-10; 3:4, 17;
Ephesians 1:3,10,
22-23; 2:13-22; 3:8, 19; Philippians 1:21; 3:7-14; 4:19; Galatians
2:20; 5:2, 4;
Romans 5:10; 8:32, 39). “Christ” stands at the end of the
sentence, with
accumulated emphasis. The Church regards
and values each man in his
relation to Christ, and bids every other consideration bow to this. He
is “all things”
- our common center, our standard of reference, and fount of honor, the
sum of all
we acknowledge and desire; and He is “in all” — the common life and
soul of
His people, the substance of all we experience and possess as
Christians. The
second “all” is masculine, referring more specially to the classes
just enumerated.
Similarly, in Ephesians 4:6: compare ch.1:27; Ephesians 3:17; Galatians
1:15; 2:20;
4:19. (While He is “in all,” it is equally true
that all
are “in Him:” compare
John 15:4; 17:23, 26.) Just as in the spiritual sphere, and in the
relations between
God and man, Christ is shown to be all, so that “principalities
and powers” are
comparatively insignificant (ch.1:16; 2:9-10, 15); so in the moral
sphere, and in the
relations between man and man. All human distinctions, like all
angelic offices,
must pay
homage to His supremacy, and submit to the reconciling unity of
His kingdom (Ephesians 1:10).
12 “Put
on, therefore, as the elect of God, holy, and beloved,” - (vs. 9,14;
Ephesians 1:3-5; 4:24; Galatians 3:27; Romans 13:14; I Thessalonians
1:4; 5:8;
II Thessalonians 2:13; Titus 1:1; Romans 8:28-39; I Peter 1:1-2; I John
3:1). The
terms “elect,” “holy” (same
as “saints,” ch. 1:2; see note), “beloved,”
apply alike and separately to those addressed. Colossian believers are “elect” in
virtue of an antecedent choice of them to salvation on the part of God,
as those who
would believe on His Son (I Thessalonians 1:4; II Thessalonians 2:13;
Ephesians 1:4-5;
2:8; Romans 8:28-30; II Peter 1:1-2). Their whole Christian standing
springs from and
witnesses to God’s eternal (Ephesians 1:4) election of them — an election which,
however, presumes faith on their part from beginning to end
(ch.1:22-23; Romans
9:30-33; 11:5-10,17-24). “Elect”
and “called,” with Paul, are
coextensive terms:
compare Romans 1:7 (Revised Version) with this passage, also I
Corinthians 1:26-27.
To address the Colossian Christians as elect is to remind them of all that they owe to
God’s grace. “Elect” as chosen
by God, they are “holy” as devoted to
God. By the
latter title they were first addressed (ch.1:2); holiness is the essence of Christian
character. That they should gain
this character and appear in it at the last judgment
was the purpose of Christ’s atoning death (ch.1:21-22), as it was the
purpose of God’s
eternal election of believers (Ephesians 1:4; II Thessalonians 2:13; I
Peter. 2:9).
ἠγαπημένοι
- aegapemenoi – beloved - is the perfect participle passive; it describes
the position of those who,
carrying out by their present holiness the purpose of their
past election, are the objects of
God’s abiding love (I Thessalonians
1:4). This love
dictated their election and set at work the means by
which it should be secured
(Ephesians 1:3-14; 2:4; Romans 8:28-30, 39; I John 3:1; 4:9-10). As its purposes
are increasingly fulfilled in them, it
rests on them with an abiding complacency and
satisfaction (Ephesians 5:1; John 14:21-23). Christ
is “the
beloved One”
(Ephesians 1:6; Matthew 3:17), and those who are “in him” in their measure
share
the same title (John 17:23-26). But their choice by God
and devotion to God, who
is all love to them (I John 4:16), must in turn beget a loving heart in them (I John
4:11) – “bowels of mercies, kindness,
humbleness of mind, meekness, long
suffering;” - (Ephesians 4:1-2,
32-5:2; Philippians 2:1-4; Galatians 5:22;
I Corinthians 13:4; I Peter 3:8-9; Matthew 5:5, 7; 11:29; Luke
6:35-36). “The
σπλάγχνα –
splagchna - are properly the nobler viscera, always in the plural,
and properly denotes the physical organs of the intestines rather than the bowels.
The use of this figure, found three times in Philemon, is Hebraistic
(compare Luke
1:78; II Corinthians 6:12; Philemon 7, 12, 20; James 5:11; I John 3:17),
though
similar expressions occur in Greek poets.“Pity” (or, “compassion”)
is an attribute
of God in Romans 12:1; II Corinthians 1:3: compare Luke 6:36 (“pitiful”)
“Like as a father pitieth his children, so the Lord
pitieth them that fear
Him.” (Psalm 103:13)
On kindness,
or kindliness, see Galatians 5:22;
I Corinthians 13:4; II Corinthians 6:6 — in each case following “long suffering;”
Romans 11:22, where it is opposed to “severity” in God (compare Romans 2:4);
Ephesians 2:7; Titus 3:4, where it is ascribed to God in His dealing
with men in
Christ; also Matthew 11:30.) It is synonymous with“goodness” (Galatians 5:22;
Ephesians 5:9; Matthew 7:11; 12:35); but “goodness” looks chiefly to benefit
intended or conferred,“kindness” to
the spirit and manner of bestowal. The
objects of “pity” are the
suffering and miserable; of “kindness,”
the needy and
dependent. The “lowliness of
mind” of ch. 2:18, 23 was something specious
and to be guarded against; here it is the central and essential
element of the true
Christian temper (Acts 20:19; Philippians 2:3; I
Peter 5:5; Luke 14:11; 18:14), its
self-regarding element (Romans 12:3). It is linked with meekness, as in
Ephesians 4:2
and Matthew 11:29. “Pity” and
“kindness,” preceding “humility,” relate to the
claims of others upon us; “meekness”
and “long suffering,” to our
bearing towards
them. “Meekness,” the opposite of rudeness and self assertion
(I Corinthians 13:5),
is a delicate consideration for the
rights and feelings of others, especially necessary
in administering rebuke or discipline (Galatians 6:1; II Timothy 2:25;
I Corinthians 4:21; Titus 3:2), and conspicuous in Christ (Matthew 11:29; 21:5;
II Corinthians 10:1). Peter marks it as a womanly virtue (I Peter 3:4).
“Long
suffering” is called forth by the conduct of
“the evil and unthankful” (see
ch.1:11, and note). Paul claims this quality for himself (II
Corinthians 6:6;
II Timothy 3:10). Throughout Scripture it is ascribed to God (Exodus
34:6; Romans 2:4; 9:22; I Timothy 1:16; II Peter 3:9,15).
13
“Forbearing
one another, and forgiving one another,
if any man have
a quarrel against any:” - (Ephesians 4:1-2, 32;
5:1; I Thessalonians 5:14;
I Corinthians 6:7-8; II Corinthians 2:10; Matthew 6:14-15; 18:21-35;
Mark 11:25;
Luke 17:3-4). (On “bearing with” or “forbearing,” see I Corinthians
4:12;
II Corinthians 11:19-20; Matthew 17:17.) It is ascribed to God, with “long-
suffering,” especially as shown
in His dealing with the sins of men before the coming
of Christ (Romans 2:4; 3:26: compare Acts 17:30). Long suffering may be shown
towards all who do us injury; forbearance
especially towards those from whom
regard or obedience is due. It falls short of forgiveness, which can only ensue on
repentance (Luke 17:3-4: compare Romans 3:25-26; Acts 17:30). The
change of
pronoun in the two participial clauses appears also in Ephesians 4:2
and 32: the first
is reciprocal, but the second is reflexive, implying the oneness of the forgiving and the
forgiven party. Forgiving a Christian brother, it is as though a man
were forgiving
himself (compare vs. 14-15; Galatians 6:1; Romans 12:5; 15:5-7; and the
same
variation in I Peter 4:8-10). “Forgive”
is literally “to grant grace,” used
of
Divine forgiveness in ch. 2:13 (see note). The words, “if any have any complaint,”
would certainly apply to Philemon
as against Onesimus (Philemon 18-19: compare
II Corinthians 2:5-11; Mark 11:25) – “even as Christ forgave you, so also do ye.”
(ch.. 2:13; Ephesians 1:7; 4:32; Romans 3:24-26; II Corinthians 5:19;
Acts 5:31;
13:38; I John 1:9; Matthew
9:1-8; 18:27; Exodus 34:6-7; Psalm 103:3). This
argument is latent in the appeal to the “elect” and “beloved” of
v. 12. The evidence
for the alternative readings, “Lord”
and “Christ,” is nearly equal in
weight. In any
case, the “Lord” is “Christ” in this passage (ch.
2:6; 3:17, 24): and that He forgave
(compare 1:20, note) is quite consistent with the assertion that God forgave (2:13),
for God forgave “in
Christ” ( Ephesians 4:32). So “God in Christ
reconciled”
(II Corinthians 5:19); and yet “Christ reconciled us” (ch. 1:20-21; Ephesians 2:16).
“Forgiving,” supplied in thought
from previous context, completes the sense of
“so also ye.” V. 14 shows that the leading imperative, “put on,” of v. 12 is still
in the writer’s mind. For the reciprocal double καί - kai - “even.., also”), compare
ch.1:6 or Romans 1:13; is characteristic of the writer.
14
“And
above all these things put on love, which is the bond of perfectness.”
(ch. 2:2; Ephesians 4:2-3;
5:1; Philippians 2:2; I Corinthians
13.;
Galatians 5:13-15,
22; Romans 13:8-10; II Peter
1:7; I John 4:7-21; John 13:34-35). In I Corinthians 13
“love” is the
substance or substratum of the Christian virtues; in Galatians 5:22
it is their head and beginning; here it is that which
embraces and completes them.
They imply love, but it is more than them all
together. They lie within its circumference;
wanting it, they fall to pieces
and are nothing. For συνδεσμός –
sundesmos - bond
or band - compare ch. 2:19. In Ephesians 4:3 we have the “bond of peace” (see
next verse below). Love is the
bond in the active sense, as that wherewith the
constituents of a Christian character or the members of a Church are bound together:
peace, in a passive sense, as
that wherein the union consists (compare I Corinthians
1:10; II Corinthians 13:11). “Love” (compare “covetousness,” v. 5) is made
conspicuous by the Greek definite article — being that eminent, essential grace of
Christian love (ch. 1:4, 8; 2:2; I Corinthians 13.; I John 4:16). “Perfectness”
is
genitive of object, not of quality: love unifies the elements of
Christian goodness
and gives them in itself their “perfectness” - (Romans 13:10). (For “perfectness,”
see note on “perfect,” ch.1:28; and compare
ch. 4:12.) Against Galatian teachers of
circumcision, and Corinthian exalters of knowledge, the apostle had
magnified the
supremacy of love (Galatians 5:6; I Corinthians
8:1-3); and so against the
Colossian mysticism and asceticism he sets it forth as the crown of
spiritual
perfection, the goal of human excellence (compare Ephesians 4:15-16).
The Duty of Putting on All the
Characteristic Qualities of the New Man
( vs. 12-14)
We must not only “cease to do evil” in putting off
the old man, we “must
learn to do well.” “Put on therefore, as God’s elect, holy and
beloved, a
heart of compassion, kindness, humility, meekness, long
suffering.”
·
THE OBLIGATIONS OF THE CHRISTIAN POSITION. “As God’s
elect, holy and beloved.”
They are chosen unto holiness that they should be
without blame before Him in love (Ephesians 1:4). The saints are:
Ø
The elect ones of God. They are chosen to final
salvation (Matthew
24:22, 24, 31;
Revelation 17:14; Titus 1:1; Romans 8:33).
Ø The elect
are:
o holy:
§
consecrated to God,
§
subjectively holy
(II Corinthians 7:1);
o
beloved :
§
the election is connected with God’s love (Romans 11:28);
§
it is a free love (Hosea
14:5),
§
a tender love (Joel 2:13),
§
an everlasting love (Zephaniah 3:17).
·
THE DISCHARGE OF THESE CHRISTIAN OBLIGATIONS. We
are to put on:
Ø
A heart of compassion; not a head of high
knowledge, after Gnostic
perception. The apostle begins with the
natural and universal instinct of
pity, which is here more an act of grace than of nature, for it springs
from
love to God. We ought
to cultivate it,
o
because the Father of
mercies is merciful (Matthew 5:45);
o
because those who need
it are our own flesh (Isaiah 58:7);
o
because it will attest
the reality and worth of our religion (James 1:27);
o
because we shall reap
after the measure of mercies both here and
hereafter (Hosea 10:12).
Ø
Kindness. This is the temper of mind which produces a sweet and happy
intercourse with others. Our English word is derived from “kin,” and thus a
kind man is a kinned man;
we ought to regard the saints as kinsfolk,
for
they are children of God and brethren in Christ.
Ø
Humility. This is the temper of mind which affects our estimate of
ourselves. It is closely allied to kindness, for it takes an unselfish view of
personal interests. We
ought to “seek lowliness” (Zephaniah 2:3),
because:
o
It is one of Christ’s
own graces (Matthew 11:29).
o
God regards it as a
grace eminently worthy of our vocation
(Ephesians
4:1-2).
o
He loves to dwell
in a lowly soul (Isaiah 57:15). He giveth
grace to
the lowly (1 Peter 5:5-6).
o
He does not despise
their prayers (Psalm 102:7).
Ø
Meekness, long suffering. They affect our
outward bearing towards
others, especially in the case of injury or insult. They are
linked together as
companion graces in Galatians 5:22. They are eminently illustrated in
the life of Christ, and are both fruits of the Spirit (ibid.). God
will guide the meek in judgment and teach them His way (Psalm
25:9).
It is the praise of Christian
love that it suffers long (1 Corinthians 13:4).
Ø
Forbearance and mutual forgiveness. “Forbearing one another, and
forgiving each other, if any man have a complaint against any.” This
temper is eminently conducive to peaceful
relations and diminishes the
natural friction of life. It implies:
o
a bearing with the
infirmities of others (Galatians 6:2);
o
a disposition to take wrong
rather than stand upon the last jot of our
rights (1 Corinthians 6:7);
o
a pleasing of our
neighbor for his good to edification (Romans 15:1-2);
o
a frank forgiveness of
our neighbor in case of a fault, — jars and
discords may arise even among saints.
o
It is a temper which
is illustrated and enforced by the example of
Christ: “Even
as the Lord forgave you, so also do ye.” His example
is decisive both as to the act and the manner of it. He forgave His enemies; He forgave freely; He forgave
finally, for salvation.
Ø
Love. “And above all
these things put on love, which is the bond of
perfectness.” This love to
the brethren is to be put on as the cincture to
bind the other graces together.
o
The necessity of this love.
§
It is the proof of
faith (Galatians 5:6).
§
It tends to the
increase of the mystical body (Ephesians 4:17).
§
It makes us like God
Himself (1 John 4:16).
§
It is a demonstration
of the reality of religion to a godless world
(John 15:8; Matthew 5:16).
o
The dignity of this love; it is “the bond of perfectness.” It holds
together all the graces which make up perfection. The
Judaeo-Gnostics
found their perfection in knowledge; the apostle finds it in
love.
Knowledge puffeth up, charity
edifieth” (1 Corinthians 8:1). Love
binds believers together, and looks to their final perfection in
God.
“The Lord will
perfect that which concerneth me.” (Psalm 138:8)
15
“And
let the peace of Christ rule in your hearts,” - (ch.1:14, 20-22; 2:18;
Ephesians 2:13-18; Romans 5:1,10; II Corinthians 5:18-21; Acts 10:36;
Hebrews 13:20; Philippians 3:14). “Of God,” the reading of the
Received Text, is
borrowed from Philippians 4:7, where, however, “in Christ Jesus” follows
(compare v.13b, and Ephesians 4:32). “The peace of Christ” is that which He
effects in reconciling men to God, and to Himself as their Lord (v.13b; ch.1:20,
see note; Romans 5:1). Here is the source of inner
tranquility and health
of soul (see note on “peace,”- ch 1:2; Romans 8:6-9; John 16:33); and of
the
outward union and harmony of the Church, the body of Christ (Ephesians
2:16;
4:2-3; Romans 14:15-19; 15:7). In John 14:27, on the other hand, Christ’s peace,
His “legacy,” is that which He
possessed and exemplified — an idea foreign
to this context. This “peace” is
to “rule” or “act as umpire” in the Christian’s
heart. The compound κατα
βρὰβεύω - kata brabeuo - “act as umpire against you”-
has already been used in ch.
2:18 (see note; also Philippians 3:14, cognate βραβεῖον –
brabeion – prize) of the false teacher who, in condemning the faith of the
Colossian Christians as insufficient for the attaining of “perfectness” (v. 14)
without angel worship, etc., virtually took away their prize and judged them
“unworthy
of eternal life.” The Greek commentators seem to be right in
retaining the primary sense of the verb instead of generalizing it into
“rule”
or the like. It stands in precise antithesis, both of sense and sound,
to
ch. 2:18: “Let not the deceivers
decide against you, but let the
peace of Christ decide in your
hearts.” “The peace of Christ” dwelling
within the heart is to be the security of the Colossian believer against the
threats
of false teachers: “They seek to rob you of your prize; let this assure
you of it.”
Present, conscious peace with God is a warrant
of the Christian’s hope of
everlasting life (Romans 5:1-11; 8:31-39; 15:13; Ephesians 1:13-14;
I Thessalonians 5:23; Titus 3:7). This assurance is identical with “the witness of
the Spirit” - (Romans 8:15-16; Galatians 4:6-7; Ephesians 1:13-14).
The
apostle argued in ch.1:4-5 from the present faith and love of his
readers to
“the hope laid up for them in heaven;” here he bids them find in the peace
which Christ has brought to their souls the earnest of their
future bliss.
It is but a generalizing of the same idea when he speaks in Philippians
4:7 of “the
peace of God” as “garrisoning the heart and
thoughts” against fear and doubt.
“to the which also ye are called,
in one
body;” -
(ch. 1:12, 18; 2:2;
Ephesians 4: 1-6, 14-18; Philippians 1:27-28; I Corinthians 10:17;
12:12-13;
Romans 12:5). So this “peace”
is to be at once their inward safeguard, and the
ground of their outward union. They are to stand together in its
defense
(Philippians 1:27-28). Error, which blights the
Church’s hope, destroys
her unity. So the maintenance of that “one hope of our calling,” assured by
a Divine peace within the soul, unites all Christian hearts in a common
cause
(compare the connection of vs. 18 and 19 in ch. 2.). With Paul, the
peace of
God’s children with Him and with each other is so essentially one that
he speaks
almost indistinguishably of both (Ephesians 2:15-16; II Corinthians
13:11;
II Thessalonians 3:16). He adds,
“and be ye thankful.” - (ch.1:3-5,
12; 2:7; 3:17;
4:2; Ephesians 5:20); viz. “for this assurance of your future
blessedness afforded by
the peace of Christ within your hearts, with its outward evidence in
your Christian
unity.” The apostle gave thanks for them on like grounds (ch.1:3-5:
compare
ch.1:12-14). The command to give thanks prevails in this Epistle,
as that to rejoice
in Philippians. “Be” is the
Greek γίνομαι – ginomai - become; so in Ephesians
4:32; 5:1,17. It implies “striving after an aim as not yet realized” -
compare John 15:8 –
rather, therefore, “to be in act,” “to
prove”
or “show one’s self
thankful” –
(compare Romans 3:4; Luke 10:36).
16
“Let
the word of Christ dwell in you richly, in all wisdom;” - (ch.1:5,9,27-28;
2:2-3; 4:5-6; Ephesians
1:17-18; 3:8-9; I Corinthians 1:5-6; II Timothy 3:15). The
“word of Christ” is the Christian doctrine, the gospel in the widest sense of the
term
(ch.1:5), as proceeding from Christ (Galatians 1:11-12; Hebrews 2:3;
Matthew 28:20;
II Corinthians 13:3). This precise phrase occurs only here, where the name of Christ
is emphasized in so many ways (compare I Thessalonians 1:8; II
Thessalonians 3:1).
The apostle, it may be, alludes primarily to the personal teaching of
Christ Himself
(compare Acts 20:35; I Corinthians 7:10). “You” is understood collectively by
some interpreters and others (“amongst
you”); but the verb“dwell in”
(Romans 8:11; II Timothy 1:5, 14) requires the stronger sense, suggested also
by the “in your hearts” of v.
15 (compare note on “in you,” – ch.
1:27). As
“the word” is rich in the Divine wealth stored in it (Ibid.; Ephesians 1:7, 18;
2:4,7; 3:8; Titus 3:6), so it
is to dwell “richly” in those who
possess it. “In all
wisdom” God’s grace abounded
(Ephesians 1:8), and Paul himself taught
(ch.1:28); so with the richly
indwelling word in the minds of the Colossians,
especially as they were beset by intellectual forms of error (ch.1:9;
2:2-4, 8, 23:
compare ch.4:5; Ephesians 5:15) - “teaching
and admonishing one another” –
[or, yourselves: compare v. 13,
note] (ch.1:28; Romans 15:14; Hebrews 5:12;
10:24-25; Ephesians 4:15-16). (For this absolute participial
nominative, so
marked a feature of Paul’s style, compare 1:10; 2:2; Ephesians 1:18;
4:2;
Philippians 1:30; 3:10; II Corinthians 7:5) What he is doing in his own
ministry
and by writing this letter, he bids the Colossians do for each other. “Teaching”
precedes, being suggested by “wisdom” - “in
psalms and hymns and spiritual
songs,” - (Ephesians 5:19; I
Corinthians 14:26). These are to be a chief means of
mutual edification. The repeated “and,”
also the singular “heart,” and “Lord” in
place of “God” in the sequel
of the verse, are borrowed by the Received Text from
Ephesians 5:19. The Greeks, the Asiatic Greeks in particular, were
devoted to the
arts of music. Song and jest,
stimulated by the wine cup, were the entertainment
of their social hours (Ephesians 5:4,18-19).
Their Christian intercourse is still to be
enlivened by the varied use of song, and by the play of wholesome wit
(ch. 4:6;
Ephesians 4:29); but both song and speech are to be “in grace,” stamped with a
spiritual character and governed by a serious Christian purpose. A ψαλμοῖς –
psalmoi - psalm - (from ψάλλω
- psallo
- to play an instrument) is “a song set to
music;” but this name was already in the Septuagint appropriated to its
present use.
Whether its application here is restricted to the psalms of the Old
Testament is
doubtful (compare I Corinthians 14:15,26). (ὕμνοις - humnois - hymn) denotes a
solemn, religions composition, or song of Divine praise. The word, ᾠδή - ode –
song - is wider in sense; hence is qualified by “spiritual,” equivalent to “with
[or, ‘in’] the Spirit” - (Ephesians
5:18) — “songs of a spiritual nature,
inspired
by the Holy Ghost” (compare “spiritual wisdom,”-ch.1:9). Such songs would
echo the varied sentiments and experiences of the Christian life. In
Ephesians 5:14
and II Timothy 2:11-13, very possibly, we have fragments of an early
Christian song.
Paul’s own language, in more exalted moods, tends to assume a rhythmic
and lyrical
strain (ch.1:15-20) – “singing
with grace in your hearts to God.” θεῷ –- theo –
God - not κυρίῳ – kurio – Lord - (ch.4:5; Ephesians 5:19; I Corinthians 14:2,15,28;
Romans 8:27; Revelation 2:23; I Samuel 16:7; I Chronicles 28:9). The
correct reading
is ἐν τῇ χάριτι -
en tae
chariti - in the grace); The tendency to omit the
article in
prepositional phrases should be taken into account in its favor here.
And the article helps
the sense by giving “grace” a
definite Christian meaning (so “the
love,” v. 14). Other-
wise, ἐν χάριτι may mean no more than
“gracefully,” “pleasantly;” compare ch.4:6.
“The (Divine) grace” is the pervasive element and subject matter of
Christian song.
Its constant refrain will be, “to
the praise of the glory of His grace!” (Ephesians
1:6, 12,14: compare Romans 1:5-6). “In
your hearts” (v. 15) — the inner region
of the soul — there is the counterpart, audible “to God,” of the song that vibrates
on the lips. In Ephesians 5:19 we read, “with your hearts” — the instrument
(here the region) of the song. (For the connection of “in your
hearts” and
“to God,” compare vs. 22-23; Luke
16:15; Acts 1:24; 15:8; Romans 8:27;
I Thessalonians 2:4; I John 3:19.)
17 “And
whatsoever ye do in word or deed, do all in the name of the
Lord Jesus,” - (I Corinthians 5:4; 10:31; Ephesians 5:20; II Thessalonians 2:17).
V. 16 speaks of “word” only; to it is added the “deed,” which stands for all the
practical activities of life. Both meet in the following
“all.” “The name of the
Lord Jesus” is the expression of His
authority as “Lord” (ch.1:13, 15, 18;
2:6; Philippians 2:9-11; Ephesians 1:21-23; I
Corinthians 12:3; Romans 14:9;
Acts 10:36), and of His personal character and relation to us as “Jesus” –
(Matthew 1:21; Acts 4:12; 16:31, Revised Text) - “giving thanks to God and
the Father by Him.” (v. 15; ch.1:12-14;
2:7; 4:2). Again thanksgiving is
urged
on the Colossians. It is to be the accompaniment of daily talk and work —
to be offered to God in His character as “Father”- (see notes on
ch.1:2-3, 12),
and “through
the Lord Jesus” - (Romans 1:8; 7:25), by whom we have access
to the Father (Ephesians 2:18; 3:12; Romans 5:1-2; Hebrews 10:19-22)
and receive from Him all the benefits of redemption (ch.1:14; Ephesians
2:5-10;
Romans 3:24-26; Titus 3:4-7).
(Mighty powerful words indeed! – CY – 2011)
THE CHRISTIAN VIEW OF FAMILY DUTIES (vs.
18-ch. 4:1)
We note that in each of the three family relations
here dealt with, the subordinate
party is first addressed, and the duty
of submission is primarily insisted upon
(vs.18, 20, 22: compare I Peter 2:13,18; 3:1-6). So in Ephesians 5:21-24; 6:1-3,
5-8.
There
may have been some special reason for this in the state of the Asiatic
Churches or of Greek society in that region. But other indications show
(I Corinthians 7:24; 11:3-16; 14:34-35; Galatians 5:13; I Thessalonians
4:11;
II Thessalonians 3:11-12; I Timothy 2:11-12; 6:1-2; Titus 2:5, 9-10;
3:1) that the
apostle perceived and sought to check the danger of unsettlement in the
natural
order of family and social life which often attends great spiritual
revolutions,
especially when they are in the direction of
religious liberty. As in the case
of Luther, the apostle’s later teaching is largely directed against the
antinomianism
which resulted, by way of perversion and abuse, from the preaching of
salvation
by grace and of the sanctity of the individual believer (compare
introductory
note to this chapter). Observe how the
Lord and His authority are made to
furnish a higher sanction for each of these natural duties.
18 “Wives,
submit yourselves unto your own husbands, as is fit in the
Lord.” - (Ephesians 5:22-24; I Timothy
2:11-15; Titus 2:5; I Corinthians 11:3;
14:34-35; I Peter 3:1-6; Genesis 3:16).
On this duty the apostle dilates in the
Ephesian letter, in illustration of its teaching respecting “Christ and the Church”
(compare the very different treatment of it in I Peter 3:1-7), The use
of the article
(αἱ γύναικες
– hai gunaikes – wives) in the nominative of address is frequent
in New Testament, though not in classical Greek. Ανηκεν– anaken – proper;
literally
- it was fit; - stands in the imperfect tense, denoting a normal
propriety
(compare Ephesians 5:4, for the general expression, see I Corinthians
11:13-14;
Philemon 1:8; Ephesians 5:3; I Timothy 2:10; Philippians 4:8; Romans
1:29). Like
all men of a sound moral nature, Paul has a strong sense of natural
propriety. The
adjunct “in the Lord” belongs to “was fit,” not “be subject” (compare v. 20).
The constitution of nature, as we have learnt in ch.1:15-18, is
grounded
“in the Lord.” In Ephesians 5:22-33 Paul shows
that this inherent propriety
has a deep spiritual significance; and he makes the subjection of the Church
to her heavenly Lord a new reason for wifely submission.
The Duties
of Wives (v. 18)
The apostle next proceeds to enjoin family duties, not in the
spirit of those
errorists, who imagined that such duties were vulgar and
inconsistent with
the
contemplative aspect of the Christian life. His first practical exhortation
is
to wives, and is summed up in the single duty — “submit yourselves.”
·
THE DUTY OF SUBMISSION.
“Wives,
submit yourselves to your
own husbands.” This
duty includes:
Ø
Honor. They must
honour their husbands as their head
(1 Corinthians 11:3; 1 Peter
3:6).
Ø
Truthfulness.
(Proverbs 2:17.)
Ø
Obedience. (Ephesians 5:23; 1 Corinthians 7:34.)
Ø
Cooperation with their husbands in all family affairs. They must “guide
the house with discretion” (Titus 2:4-5).
Ø
They must not assume
authority over their husbands, either in
ecclesiastical or in domestic affairs (1 Timothy 2:14).
·
REASONS FOR THIS DUTY.
“As
it is fit in the Lord.” In Oriental
countries, woman was the slave rather than the companion of man, but
in
the Grecian communities of
and her new position under
the gospel may have led her to carry her
freedom to the point of licence.
It was, therefore, necessary to define her
position accurately. Her subjection to man is “fit in the Lord” on
several
grounds.
Ø
From man’s priority of creation. (1
Timothy 2:13.)
Ø
The woman was made for man, not
the man for the woman.
(1
Corinthians 11:9.)
Ø
The woman’s priority in the original transgression. (1 Timothy
2:14.)
Ø
The man’s headship over the woman. (1 Corinthians 11:3.)
Ø
Her weakness.
She is “the weaker vessel” (1
Peter 3:7), and
therefore stands in need of his greater strength and protection.
Ø The
subjection to man is placed on the same basis as the subjection of
the Church to Christ. (Ephesians 5:22-24.)
Ø
But the apostle’s
language in the text implies a limitation upon her
submission; for she is to be subject to him “in the Lord.” Both husband and
wife must have a due consideration for each other’s position, because they are “heirs of the
grace of life,” and they must see that
“their
prayers are not hindered” (1 Peter 3:7).
19
“Husbands, love your wives, and be
not bitter against them.” (Ephesians
5:25-31; I Peter 3:7). “Love” is ἀγαπᾶτε - agapate - the word
which expresses
the highest spiritual affection — “even as Christ loved the Church” (Ephesians
5:25). Here, first and most of all,
the“new commandment” of John 13:34
applies.
Paul only uses the verb πικραίνεσθε -
pikrainesthe - to make bitter - here, but
he has the noun πικρία – pikria – bitterness - in a wider application in
Ephesians 4:31. It denotes “exasperation,” prompting to hasty severity,
a type of
hatred infused into love???
The Duties
of Husbands (v. 19)
“Husbands, love your wives, and be not bitter against them.”
·
THE DUTY OF LOVE.
This love, which is consistent with his headship
over her, implies:
Ø That he is
to delight in her (Proverbs 5:18-19), and
please her
(1 Corinthians 7:33).
Ø
That he is to cherish her as Christ the Church (Ephesians 5:29),
providing for her support and comfort (1 Timothy 5:3).
Ø That he is to
protect her as the weaker vessel.
Ø
That he is not to be bitter against her, using bitter words or
sour looks,
acting rigorously or imperiously, as if she were a slave and not
a
companion.
Ø That he is
to seek her spiritual good, for she is to be
an heir with him of
the grace of life. (1 Peter 3:7.)
·
THE REASONS OF THIS DUTY.
Ø
The intimacy of the relationship between them. He leaves father and
mother to cleave to his wife. She is bone of his bone and flesh
of his
flesh (Ephesians 5:28-29, 33).
Ø
She was originally provided as a help meet for him. (Genesis 2:18.)
“Yet is she thy
companion, and the wife of thy covenant”
(Malachi 2:14).
Ø
She is the glory of the man. (1 Corinthians 11:7.)
Ø The strongest
argument is the analogous love of Christ to His Church.
(Ephesians 5:25-28.)
20
“Children,
obey your parents in all things: for
this is well pleasing unto
the Lord.” (Ephesians 6:1-2; Exodus 20:12; Deuteronomy 5:16; Leviticus
19:3;
Proverbs 23:22; Luke
2:51-52). In Ephesians 6:1-2 - (κατὰ πάντα -
kata panta -
in regard to all things) is wanting; and not the extent, but the
intrinsic rightness of the
command as it is found in the Decalogue is insisted on. But here, where
“Christ
is
all and in
all”
(v. 11), it is “in the Lord” (Revised Text) that
the child’s obedience
is declared to be “well
pleasing.” There is something especially pleasing in the
behavior of a lovingly obedient child, that wins “favor” both “with God and
man”
(Luke 2:52). The law of filial obedience has its creative ground “in Him” (ch.1:16),
and is an essential part of the Christian order of life, which is the
natural order
restored and perfected. “Well
pleasing” is a favorite word of Paul’s - (compare
ch.1:10; Ephesians 5:10; Philippians 4:8; Romans 14:18; Titus 2:9; used also in
Hebrews).
The Duties
of Children (v. 20)
“Children, obey your parents in all things: for this is
well pleasing to the Lord.”
·
THE DUTY OF CHILDREN m OBEDIENCE. This includes:
Ø
Reverence. (Leviticus 19:3; Ephesians 6:1-2.)
Ø
Readiness to receive instruction from parents. (Proverbs 1:8.)
Ø
Submission to their rebukes. (ibid. ch. 13:1.)
Ø
Gratitude. (1 Timothy 5:4.)
Ø
Submission to their just commands. They are to obey “in
all things,” that
is, in all lawful things, for it must be done “in
the Lord” (Ephesians 6:1).
·
THE GROUNDS OF THIS DUTY. “For this is well pleasing to the
Lord.” This is, in itself, a sufficient reason for filial
obedience, But it is well
pleasing to the Lord for several reasons. It is not enough to serve
God, but
we must serve Him so as to please Him (Hebrews 12:28).
Ø
It is agreeable to His Law. (Exodus 20:12.)
Ø
It is right in itself. (Ephesians 6:1.)
Ø
Christ was obedient to his parents. (Luke 2:51.)
Ø It is necessary
to the good order of family life.
Ø
The welfare of the child depends upon its obedience, especially at a
time
when it cannot reason upon what is right.
21
“Fathers, provoke not your children
to anger, lest they be discouraged.”
(Ephesians 6:4). ἐρεθίζετε – erethizete – provoke or irritate) Paul uses once
besides (II Corinthians 9:2), in a good sense. It implies a use of
parental authority
which, by continual exactions and complaints, teaches the child to look
on the
father as his enemy rather than his friend. The synonymous παροργίζετε –
parorgizete – of Ephesians 6:4, found here in many copies, is, more definitely
“to rouse to anger.” ἀθυμῶσιν – athumosin - (only here in the New Testament)
means “to lose heart,” “to be spiritless” - to have the confidence and high
spirit of youth broken. In place of this treatment, “the discipline and
admonition
of the Lord” are recommended in
Ephesians 6:4.
The Duties
of Fathers (v. 21)
“Fathers, provoke not your children, lest they be
discouraged.”
·
THE DUTY OR PARENTS. It
is here exhibited on its negative side.
They are not to abuse their
authority over their children by too great
severity either in words or deeds. Some
parents spoil their children by
indulgence; others, by unwise severities. Bitter words are used,
unreasonable commands are given, immoderate correction is
administered.
Parents are to behave lovingly
to their children, even while maintaining
their just authority over them.
·
THE DANGER OF NEEDLESS HARSHNESS. “Lest they be
discouraged.” They may lose
heart; their spirit may be broken; they may
become morose, sullen, and reckless. Thus they may be turned
aside from
the service of God, lose the capacity to do great things,
become
pusillanimous (timid; spineless) , and eventually become a sad
disappointment
to their parents.
22 “Servants
(literally, bondmen), obey in all things your masters according
to
the flesh;” - (Ephesians 6:5-9; I Timothy 6:1-2; Titus 2:9-10; I Corinthians 7:21-24;
Romans 13:1, 5; I Peter 2:18-25). The duties of servants and masters are prominent
here (v. 22- ch.4:1), in view of the emphasis thrown upon the lordship
of Christ; and
partly, no doubt, with reference to the case of the runaway slave
Onesimus (ch.4:9;
Epistle to Philemon). “Servant” is δοῦλος
– doulos - bondman, is common in
Paul’s writings. In I Peter. 2:18 we have the milder οἰκέται –
oiketai – a house
servant; domestic. The vast majority of servants of all kinds at this time in the Greek
and Roman world were slaves. In most districts the slaves were much more numerous
than the free population. And they were
undoubtedly numerous in the early Church.
The gospel has always been welcome to the poor and oppressed. The attitude of Paul
and of Christianity towards slavery claims consideration under
the Epistle to Philemon.
Here and in Ephesians 6:5 (compare vs. 7-8)
the apostle calls the master κύριος –
kurios - lord) in reference to “the Lord Christ” (vs. 22b, 24); elsewhere in the New
Testament, as in common Greek, the opposite of δοῦλος is δεσποτής – despotes –
one who has absolute ownership and
uncontrolled power - (I Timothy 6:1-2;
II Timothy 2:21), “According to
the flesh,” that is, “in outward, earthly relationship”
(compare Romans 4:1): Christ is the Lord in the absolute and abiding sense of the
word (similarly, “in the flesh”
and “in the Lord,” - Philemon 16) – “not with
eyeservice (literally, not in eye services), as man pleasers; but in singleness
of heart, fearing God.” - (Ephesians 6:6;
5:21; I Thessalonians 2:4; Galatians 1:10;
Matthew 6:22; Luke 11:34; James 1:5-8; Psalm 123:2; Isaiah 8:13; Revelation 2:23).
“Eye service” is plural here,
according to Revised Text; singular in Ephesians 6:6.
Here the word ὀφθαλμοδουλεία – ophthalmodoulia – eyeservice – denotes
service performed only under the master’s eye,
diligently done when he is
looking, but
neglected in his absence. It
first occurs in Greek, like
ἐθελοθρησκεία – ethelothreskeia – will worship – voluntarily
adopted
worship, whether bidden or forbidden, not that which
is imposed by
others, but one which affects what they think of you
- (ch. 2:23). It strikes
at the besetting sin of servants of all kinds. Ανθρωπάρεσκος - anthropareskos –
man pleaser - occurs in the Septuagint, Psalm 52:6 - (compare I
Thessalonians 2:6;
Galatians 1:10). The servant whose aim it is to please his earthly
master in what
will catch his eye, plays a double part, acting in one way when observed,
in
another when left to himself; with this duplicity is
contrasted “singleness
of heart”
- (compare Romans 12:8; II Corinthians 11:3; ἀπλότης – haplotes – singleness –
implying
liberality; bounty; generosity; sincerity - in II Corinthians 8:2 and 9:11, 13
has
a different application). “Fearing the Lord” more than the eye of his earthly
lord,
the Christian servant will always act in “singleness
of heart;” for “the
eyes of the
Lord are in every place, beholding the evil and the
good” – (Proverbs 15:3) –
In the same manner the apostle – a bondman of Christ Jesus - speaks of his own
relations to men and to the Lord Christ respectively (I Corinthians 4:3-5;
II Corinthians 5:11; Galatians 1:10; I Thessalonians 2:4-6; - compare
John 5:37-44).
23
“And
whatsoever ye do, do it heartily as unto the Lord, and not unto men.”
(v. 17; Ephesians 6:6-7; I Corinthians 7:21-23). (On the first clause,
see v. 17.) In the
Revised Text, however, the turn of expression differs from that of ver.
17, παν
-– pan
- everything - being cancelled. The
writer is thinking, not so much of the variety of
service possible, as of the spirit which should pervade it. “Do” is replaced in the –
second clause by the more energetic “work,”
opposed to indolent or useless doing
(compare Ephesians 4:28; II Thessalonians 3:10; John 5:17; 9:4). “From ἐκ
-–ek -
out of] the soul” indicates the spring of their
exertions — inward principle,
not outward compulsion; the servant must put
his soul into his work. “Soul” -
ψυχῆς - psychaes – heart, mind, soul - implies, even more
than “heart,”
the engagement of the man’s best individual powers (compare Philippians
1:27,
as well as Ephesians 6:6). The slaves’ daily task-work is to be done,
not only in
sight and in fear of the Lord (v. 22b;
Ephesians 5:21), but as actually “to the Lord.”
Him they are serving (v. 24b), who alone is “the Lord” (ch.2:6); every mean
and hard task is dignified and sweetened by the thought of being done for Him,
and the commonest work must be done with the zeal and thoroughness
that His service demands (compare Ephesians 6:7, “with good will doing
bond service”). The word “not” (οὐ instead of μὴ) implies that their
service is actually rendered to One other and higher than “men” (I Corinthians
7:22; Galatians 1:10).
,
24 “Knowing
that of the Lord ye shall receive
the reward of the inheritance:”
-
(Ephesians
6:8; Romans 2:6-11; II Corinthians 5:10; Revelation 22:12; Psalm 62:12).
(εἰδότες – eidotes - knowing — that of which one
is aware, not merely learning or
γινώσκω – ginosko - getting
to know - see both words in Ephesians 5:5 and John
14:7, Revised Text; also Romans 6:6 and 9; I John 5:20. The
absence of the definite
article” before Kuri>ou –
kuriou – Lord - is the more remarkable, because it is
studiously inserted in the context. Paul virtually says, “There is a Master
who will
recompense you, if your earthly masters never do” (compare ch.4:1). The
ἀντὶ
- anti - in ἀνταπόδοσιν – antapodosin – recompence; renders it a just
recompense
or reward - (a word common in Septuagint), implying “equivalence”
or “correspondence” (compare . ἀνταναπληρῶ -
antanaplaero – to fill up; -
in ch.1:24; also Romans 11:35; 12:19; I Thessalonians 3:9; II
Thessalonians
1:6; Luke 6:38; 14:12,14) — a reward in the case of each individual,
and in
peach particular, answering
to the service rendered to “the Lord” (compare
Matthew 25:14-30). The opposite truth is asserted in v. 25; Ephesians
6:8
combines them both. The recompense of the faithful Christian slave is
nothing
less than “the inheritance” of God’s children (ch. 1:12;
Ephesians 1:5,11,14; 3:6;
5:5; Romans 8:17; Galatians 3:29; I Corinthians 6:9-10; 15:50; Titus
3:7;
I Peter 1:4), which the apostle has so often under other terms assured
to his readers
(ch.1:5, 23, 27; 2:18; 3:4, 15). For a slave to be heir was “a paradox”: see
Galatians 4:1,7; Romans 8:15-17. No form of praise could be more
cheering and
ennobling to the despised slave than this. “In Christ,” Onesimus is “no longer
as a slave, but a brother beloved” ( Philemon 1:16), and if a brother, then a
joint heir with his master Philemon in the
heavenly inheritance (3:11) - “for ye
serve the Lord Christ.” - (vs. 22, 25; ch.2:6; Ephesians 6:6; Romans 14:8-9;
I Corinthians 6:19-20; 7:22-23; John 13:13); that is, Christ is the Lord whose
bondmen ye are. “For” is probably a correct gloss, though a corrupt reading.
Its insertion indicates that the sentence was read indicatively; not
imperatively
“serve the Lord Christ.”. The verse amounts to this: “Work as for the
Lord: He
will repay you; you are His servants.”
25 “But he
that doeth wrong shall receive for the wrong which he hath done:
and there is no respect of
persons.” (Ephesians 6:8-9; Philippians
1:28;
II Thessalonians 1:5-7; I Peter 1:17; Romans 2:11; Galatians 2:6). Here
we have the
other side of the recompense promised in v. 24a, to which the explanatory “but”
points
back. The impartial justice which avenges every wrong guarantees the
reward of the
faithful servant of Christ. So the Old Testament saints rightly argued
(Psalm 37:9-11;
58:10-11; 64:7-10) that the punishment of the evil doer affords hope to
the righteous
man. This warning is quite
general in its terms, and applies alike to the unfaithful
servant and to the unjust master (compare Ephesians 6:8). At the judgment
seat of
Christ there will be no favoritism: all ranks and orders of men will
stand on precisely
the same footing (ch.3:11). The word ἀδικῶν –
adikon – wrong; wrong doing;
twice employed here, denotes a
legal wrong or injury (I Corinthians 6:7-8); e.g.
the conduct of Onesimus towards Philemon (v. 18). The verb (κομίζομαι –
komisetai - carry off, gain; to receive back again; - Ephesians 6:8;
II Corinthians 5:10; I Peter 5:4; Matthew 25:27) looks more to the receiver,
whereas ,
ἀπολήμψεσθε ἀπό (v. 24) points to the
giver. Προσωπολημψία -
prosopolempsia - literally, accepting of the face- here translated respect
of persons”) is a pure Hebraism,
found in St. James twice, and four times in Paul’s
writings. In the next chapter the apostle turns from the slave to
address his master.
The Duties
of Servants (vs. 22-25)
The apostle enters into fuller detail in his injunctions to
servants, because
his
friendship with Onesimus, a Colossian slave now returning to his
master Philemon in a new character, had turned his thoughts to
the
condition and difficulties of the whole class of dependants. His
injunctions
to
them imply that they had a right to be instructed out of the Word, and
that if men have less consideration for their interests, the Lord redoubles
his
concern for them. There was a danger that slaves in the
might repudiate their relation to their masters, and accordingly
the apostle
enjoins the duty of obedience to masters, while he announces
principles
destined ultimately to destroy the
unnatural relation.
·
THE FAULTS OF SERVANTS.
He specifies five of them.
Ø
Eye service. There was a temptation to this fault where the master’s
authority was regarded as unjust and cruel.
Ø
Hypocritical service, arising out of a
divided interest and the absence of
singleness of heart.
Ø
Half service.
Servants might not please their masters “in
all things,” but
in such things as pleased themselves.
Ø
Godlessness. They
chose to please men rather than the Divine Master.
Ø
A base and discouraged spirit, which was to be
banished by prospects
of heavenly reward.
·
THE DUTIES OF SERVANTS.
These are all summed up in the one
word “obedience.” But this obedience must
be becomingly rendered in
several important respects.
Ø “Not with eye
service, as men pleasers; but in singleness of heart,
fearing God.”
o
Eye service is designed to please man. Work will be done only
so long as the master’s eye is on the servant. There is no
thought
of pleasing aught but man.
o
There must be
singleness of heart, that is, simplicity and sincerity of spirit,
that will lead to an undivided devotion to work, arising from “the fear
of God,” because they realize that the eye of the Divine Master is ever
upon them. Dissimulation, duplicity, pretence, deceit, must be far from Christian
servants.
Ø
It must be hearty service. “And whatsoever ye
do, do it heartily, as to
the Lord, and not to men.” Servants, in obeying their masters, serve the
Lord. They do the will of God
from the heart, not grudgingly or
murmuringly, but with a truly hearty obedience.
Ø
It must be obedience “in all things;” that is, in all
things lawful. But
servants must consider the master’s commands as well as his
interests,
and seek to obey them in everything, however irksome or
humiliating.
·
THE ENCOURAGEMENTS OF SERVANTS. “Knowing that of the
Lord ye shall
receive the reward of the inheritance: for ye serve the Lord
Christ.”
Ø It is an encouragement for them to know that masters are only
“according to the flesh.” This limits human
slavery. The
master
cannot touch the soul, which is the
temple of the Holy Ghost (1 Corinthians 3:16), for the slave is “Christ’s freeman” (ibid. ch. 7:22).
Ø There is a
reward for true obedience as well as a compensation for
wrongs endured.
o
Servants ought to know
of their blessed prospects.
o
Their works will be
surely rewarded, reckoned, no doubt, of grace, not of debt. They shall receive “the
reward of the inheritance,” the heavenly glory, by the Father’s bequest. God will be their Paymaster if they are wronged or
defrauded by man. Therefore they have strong encouragement to give just
obedience to man.
Ø There is a
retribution on unjust or tyrannical masters for the wrongs
they have done to their servants. “But he that doeth
wrong shall receive
for the wrong which he hath done: and there is no respect of
persons.”
Some think this refers to
dishonest servants, or to both servants and
masters who may have failed in their duty to each other. It is
more
natural to regard it as referring to the case of masters, for the passage is designed to encourage servants suffering
injustice with the prospect of a day of judgment for those who wronged them. God is “no respecter of persons.” Man may make a difference. God finds
the claim of the slave
as valid as the claim
of the master.
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The True
Christian Life (vs. 1-17
From above only can we be raised. There is no
salvation in mere aversion.
Disgust at the vanities of life, repulsion from earthly
things, will of itself
never lift us beyond them; it needs the superior influence
of heavenly things
to do that. This the Colossian errorists did not rightly
understand; or they
could not have made ceremonial purifications and bodily
austerities the
way of holiness, the means of reaching spiritual
perfection. “Touch not,
taste not” (ch.
2:20-21), — these were their chief commandments. The physical
life was their great aversion, and to reduce and harass it was the leading
object
of
their moral endeavors. In the last two sections of his letter (ibid. vs. 8-23) the
apostle has denounced their system as false and mischievous, to be
rejected by
Christian believers, since it is not according to
Christ, but is, in spite of its
high pretensions, essentially base and earthly. He now proceeds,
by way of
command and appeal, to
delineate the true Christian character, the working
of Christian
principles of life, as contrasted with the
mystico-ceremonial
and ascetic ideal of the Gnosticizing teachers. The Christian
he describes is
one whose “life is Christ” — a life derived from, and animated and
governed by, “the Lord from heaven,” and not by “the
tradition of men and
the
rudiments of the world” — “the things upon the earth” (compare
John 6:31-33, 41-42, 47-59).
·
THE HIDDEN LIFE. (vs. 1-4.)
Ø The vital spring
of a practical Christian life is personal union with
Christ. “Ye were raised with
Christ; your life is hid with Christ;
ye
shall be manifested with
Him; Christ is your life” (vs. 1-4).
o
Not only
must the principle of a perfect and all-sufficing life for men be
heavenly; it must be personal. “We live by admiration, hope, and love.”
All really
commanding and sovereign influences acting on human nature
contain a
personal element. We cannot sustain ourselves on abstract
laws, or
great universal ideas, or “streams of tendency;” on a
something
not ourselves that makes for this or that; on formulas or
generalizations of any kind, however grand and comprehensive, however
true and
useful in their place. In spite of all plausible argument and
elegant
raillery, and underneath the changing modes and fashions of
polite or
scientific thought, it yet remains a constitutional and fixed
necessity
of the human soul to find in that which is higher than
itself
Some One to
reverence and to obey.
Against this necessity,
Alexandrine
theosophy and modern skepticism equally contend in vain.
Men want a living God, One who knows, who loves and
hates, who wills
and acts — a just God and a Saviour; and they will not
have
these terms explained away. We are not to be frightened or
uncomposed
by being told that our God is “a magnified, non-natural
Man,” and that
our notions are grossly “anthropomorphic.” We cannot
believe
that the Power which is infinitely greater than ourselves
is less than a Person. “That which may be known of God is”
so far
“manifest in ourselves” (Romans 1:19), that what we find there of
highest
and most
distinctive — in thought, in will, in affection, in
moral
self consciousness
— must needs be an index, the surest and
most
direct that reason furnishes (for it is given by the very being of
reason
itself), to the nature of that Power which made and governs us.
To this first
principle we are compelled to hold, notwithstanding the
metaphysical difficulties old as human thought, which surround those
indications
— difficulties which meet every interpretation of them alike.
The Incarnation has confirmed, while
it has corrected, this universal
assumption.
In the mind of Christ, in the love of Christ, in the holy
will
that says, “Father,
I will… nevertheless, not what I will, but
what thou wilt” (John 17:24; Mark 14:36), we behold
in its purest
and most
satisfying form that which may be known of God, and the
relations
in which as men we stand thereto. How much God is beyond
and
behind all that, we cannot guess; but He is all that, He is nothing
less
than, nothing different from, that which we see “in the face of
Jesus
Christ” (ch. 1:15; II
Corinthians 4:4; John 1:18).
o
The
man whose “life is hid with Christ” is “joined in one spirit”
(1 Corinthians
6:17) — in a sympathy of love and fellowship of
thought
and aim
the most complete of which the human soul is capable — with
a living
Person in heaven. He is “joined to the Lord,” who has “all
authority in heaven and in earth” (ch. 1:13, 15, 18; Romans 14:9;
John 17:2;
Matthew 28:18; Revelation 1:5), with the wisdom
that
touches on the one side the resources of omniscience and on the
other the
everyday experience of human infirmity and suffering
(ch. 2:3; 1 Corinthians 1:24; John 2:25; 16:30; Matthew
11:27;
Hebrews
2:17-18; 4:15; Revelation 2:23), and the claims on our
devotion
of One who “loved us and gave Himself for us” (ch. 1:14,
20-22;
Ephesians 2:13-14; Galatians 2:20; II Corinthians 8:9; John
10:15; 15:13;
Revelation 1:5; 5:12). In Him we recognize personal
being,
personal worth, and personal rights in relation to ourselves,
the
highest conceivable both in kind and degree. To have a life hid
with Christ is to dwell in an inward communion of
heart with One
whom
we can perfectly trust, perfectly love, and absolutely obey.
o
This is life indeed (John 6:53; 1 John 5:12). This fellowship
supplies,
as nothing else can do in the nature of things, the means of
moral
culture, the influences by which men may be “redeemed from
all iniquity” (Titus 2:14; Galatians 1:4; John 15:3), by
which a Divine
character
is formed in the soul (Galatians
4:19) and it is trained for
the life
of heaven (ch. 1:27; Philippians 1:6). The Christian life
is nothing less than a Divine friendship (John
15:12-15; Isaiah
41:8; Exodus 33:11; Genesis 5:24; 18:17). To gain this life one
may
gladly consent to die to all that is alien from the life of Christ
(v. 3; ch.
2:11, 20; Philippians 3:7-12; Romans 6:2, 11; 7:4-6).
Ø A true union with Christ lifts our aims above this world. “Ye were
raised with Christ, seek,
mind, the things above, where Christ is, for
(from
the things on the earth) ye died” (vs. 1-3). Christ has gone
to
heaven, and He is our Life. Thither He has carried with Him our desires
and hopes (Philippians 1:23; II Corinthians 5:6-8). To be where He is, is
the deepest longing of the Christian heart; and its attainment
is the
supreme reward of faithful service
(John 12:26; 14:1-6; Revelation
3:21; 14:4). Heaven is the
Christian’s home, because He is there. And He
has gone thither, not simply as to “the place where He was before”
(John
6:62), and to which He
properly belongs (John 3:13), but as our
“Forerunner” (Hebrews 6:20), the “Firstborn among many brethren”
(ch. 1:18;
Romans 8:29). Heaven is the goal which
He has marked out
for His followers, the “Father’s house,” the native city of
all the
members of His body, the Church (Ephesians 1:18-23; Philippians
3:20; John 14:2; Hebrews 11:10,
13-16). “The prize of our high
calling” (τῆς ἄνω κλήσεω - taes ano klaeseo - that calls us
above) is
bestowed at “the resurrection of the dead”
(Philippians 3:9-21).
o
As
workmen, as tradesmen, as citizens, our aims terminate with the
things upon the earth; as Christians, we seek
the things that are
above. The present in our view is the seed time, the training school
for the
immortal future; and its value lies in what it leads to rather
than in
what it is. Our present spiritual life, the
knowledge of Christ
and
communion with Him we now enjoy, is but “the
earnest of our
inheritance,” “the firstfruits of the
Spirit” (Ephesians
1:14; Romans
8:23; Philippians
3:12-14). “By” this “hope we are saved” (Romans
8:17-25); for
this, most of all, do we give thanks (ch. 1:3-5, 23;
Philippians
1:6; 1
Corinthians 1:7-8; 1 Peter 1:3-7)
o
Yet this minding of the things above
involves no disparagement of the
interests and claims of secular life. For this present is the
pathway to
that future. How seriously important, how carefully to
be studied and
appraised,
how diligently to be improved, are the “few things” of our
earthly
stewardship, if by a right management of them we may become
“lords” of the “many things” of the everlasting
habitations (Matthew
25:14-30; Luke
16:9-12; 1 Corinthians 7:31)! But
we must keep
our
thoughts and aims above the world, taking care not to be
overcharged with “cares
and pleasures of this life” (Luke 8:14;
21:34), “declaring plainly that we seek a country”
(Hebrews 11:14),
turning
earth at every step into “a scale to heaven,” MAKING
CHRIST
ALL IN ALL in family and social life, in
business and
in politics.
Ø
The Christian life
is, therefore, in its essence a mystery. “Your life is
hid” (v. 3).
o
“The
world knoweth us not”
(1 John 3:1). As to the life of the
children
of this world, and of the Christian man so far as he is a man
of the
world, everything is plain. The principles and motives of the man
of
business, the politician, or the scientist are easily stated and generally
intelligible. And the influences which govern the depraved, ungodly man
are all
too plain; “the works of the flesh are manifest” (Galatians 5:19).
But the man
whose “citizenship is in heaven” (Philippians
3:20), who
“walks by faith, not by sight” (II Corinthians 5:7), who is “looking
for
and hasting unto the coming of the day of
God” (II Peter 3:12),
whose life
it is to love and serve a Master who was crucified
two
thousand years ago, and whom he expects to see only after he
himself
is dead, — such a person is an enigma to natural men born only
of this
world; he is “judged of no man” (1 Corinthians 2:14-15).
Political
economy, experimental psychology with its “analysis of
the
human
mind,” fail to account for him; and the philosopher haply will
pass him
by as a pretence or an abnormity. He is like a planet deflected
from its
course by some unknown body out of telescopic reach, whose
magnitude
and position it is impossible scientifically to determine.
o
Our life is
hidden, because He who is our Life is hidden. “Ye see
me no more,” said Jesus; and again, “The world seeth me no more;
but ye see me: because I live, ye shall live
also” (John 16:10;
14:19).
“Therefore
the world knoweth us not, because it knew Him not”
(1 John 3:1).
Our life is wrapped up in One “whom
we have not seen”
(1 Peter 1:8-9), with whom we can have no kind
of sensible
communication; in a Christ who indeed was “manifested in the flesh,”
but was
scornfully disbelieved and put to death, “justified” only “in
the
Spirit, “seen only” of
angels” (1 Timothy 3:16). A mystery to the
world,
the Christian life is a mystery also to
its possessor as respects
the methods by which it is
bestowed and sustained on God’s part.
“The
things of God none knoweth, save the Spirit
of God,” and though we receive this Spirit, “we
know” but “in part”
His operations (1 Corinthians 2:11; 13:12). “Thou hearest the voice
thereof “ — that is all (John 3:8). There is a supernatural something
that defies
analysis and measurement in the experience of every
Christian
— a Divine life as distinct from the natural soul life, as that
is from
mere animal vitality; and this is just the sovereign creative
factor of
his religion, the principle of his new birth and new manhood:
his
life is “hid in God.” But while this life itself
is hidden, its fruits
are not (v. 5 to ch. 4:6; Ephesians 5:8-14; Philippians 2:1-16;
Titus
2:11-12;
Matthew 5:14-16; John
13:35; 1 Peter 2:9, 12, 15; 3:1-2,
15-16).
Ø
But
the mystery of the Christian life is to have its revelation. “When
Christ shall be
manifested, then shall ye also be manifested with
him, in
glory” (v. 4). This
riddle of life must be solved (1 Corinthians 13:12,
Revised Version margin); “the things shaken” must
be removed, “that
the things unshaken may remain” (Hebrews 12:27); appearance must
give place to reality; “mortality” must be “swallowed up of life;” God
has “wrought us for this
very thing” (II Corinthians 5:4-5).
Faith is the
virtue of education, and must have its reward
in sight; if there is nothing
to be seen, then those are not “blessed,” but only
mistaken, “who have
not seen and yet have believed” (John 20:29). Hope must be crowned
with fruition, or it will “put us to shame” (Romans
5:5). And love,
content now to “see Him not” (1 Peter 1:8), is
only so content on the
assurance that “we shall see Him even as He is” (1
John 3:3; Acts 1:11;
John 14:3).
o
Christ shall be manifested. He has pledged Himself,
both to His
friends and to
His foes, to return (John 14:3; Matthew 26:63-64). That
pledge
He gave in the most public and solemn manner possible, in
assertion
of His Divine sonship and Messiahship. HIS
SECOND
COMING
is the goal of New Testament
prophecy, and of the Church’s
hope and
longing through the ages (Matthew 25:19, 31; Acts 3:21;
17:31; 1
Thessalonians 4:14-18; Philippians 3:20; Titus 2:13; Hebrews
9:28; 1 Peter
1:7; 1 John 2:28; Revelation 1:7; 22:20). It
is the consummation
of human history, the denouement (result)
of the
great
time drama, “the one far off Divine event, to which the whole
creation
moves.” But He waits till “the gospel of the kingdom is
preached to all the nations,” “till His enemies be
made His footstool,”
till “the
harvest of the earth is ripe,” till the hour has struck
appointed
in the Father’s eternal counsels (Mark 13:10, 32;
Hebrews 10:12-13; Revelation 14:15, 18). Then He will appear in
that glory
(Matthew 25:31; 26:64; Titus 2:13), something of which
the three
saw “in
the holy mount” (II Peter 1:16-18), which dying
Stephen beheld
as he fell asleep, and Saul of Tarsus as he journeyed
to
of which
in entering upon His earthly estate He had “emptied himself,
taking the form of a servant” (Philippians 2:6-7). “We shall see him
even as He is — the
Lord of glory” (1 John 3:3; James 2:1).
o
Christ’s
glory his saints will share. They, too, will be manifested.
There will be
an “unveiling
of the sons of God” (Romans 8:18-25).
“In
this tabernacle we do groan, being burdened” (II Corinthians
5:4). Our life is “cribbed, cabined, and confined.” The body,
virtually
“dead because of sin,” oppresses and conceals, while it contains,
the
immortal “spirit, which is life because of righteousness”
(Romans
8:10-11). “Now
we see through a glass, darkly” (1 Corinthians 13:12).
We move about
as if
under a heavy, muffling cloak. “We are spirits
in
prison, able only to make signals to each other.” But we
shall then
enjoy “the
liberty of the glory of the children of God” (Romans 8:21).
This “natural
body” will become a “spiritual body,” in
which the
spirit
will be perfectly expressed and for ever at home. (I Corinthians
15:44)
o
Then Christ’s
glory will be manifest in us. He will be “glorified in His
saints,” and they glorified in Him (II Thessalonians 1:10; Psalm
90:16-17). Like
some sculptor’s work, prepared in concealment and with
long
labor, carved out of the rough, unshapely block by many a painful
stroke of
hammer and of chisel, till the artist’s glorious ideal is wrought
out, and on some public day the
finished masterpiece is at last unveiled;
so the man, perfect in Christ, will
be “presented
faultless before the
presence of His glory with exceeding joy” (ch. 1:22, 28; Jude 1:24).
·
THE DEATH OF THE OLD SELF. (vs. 5-9) Impurity, greed,
malice, falsehood, — these are the
leading features of the former life of sin
which the apostle represents his
readers as having followed before they
became Christians. He does not,
of course, charge all of them equally and
alike with these offences. But
then, as now, these four types of vice
were
prevalent amongst the great mass of ungodly men (v. 7; 1 Corinthians 6:9-11).
Such statements, when applied to
men living under the influences of Christian
society, must be applied with discrimination, and in the light of
our Lord’s
teaching addressed to the moral Jews in Matthew 5:17-48, etc. These vices are
native to the soil of the human heart (Mark 7:20-23). By habitual practice
they take possession of the man, so that his “members” are made “slaves
to
uncleanness and iniquity” (Romans 6:19; John 8:34), and his body becomes
a “body of sin” and “of death” (ch. 2:11; Romans 6:6; 7:23-25). They
become virtually His “members that are upon the earth” (v. 5).
Under the
sway of sensual appetite and
worldly desire, ungoverned by any influence
from “the things above,” his person becomes
more and more completely an
incarnation of sin (Romans 7:5, 20, 23).
These “members,” then,
individually and collectively, must be “put to death;” this “body
of the
flesh,” as a “body
of sin,” must be “stripped off” and “done
away”
(ch. 2:11; Romans 6:6). Christ cannot dwell
in the soulwhile
“sin reigns in the mortal body” (ibid. v. 12). He
has no
“concord with Belial,”
or with Mammon (II Corinthians 6:15;
Matthew 6:24). “The
old man” must be “so buried, that the new man
may be raised up” in
us (compare Ephesians 4:17-24).
Ø
Unchastity was
the most conspicuous sin of the Gentile world in which
forms; and its prevalence is a
fearful warning, as he points out
Romans 1:18-27), OF THE OUTCOME OF A GODLESS
CIVILIZATION. The society of the populous Greek cities of
that
day was one in which “fornication,
uncleanness, lustful passion, evil
desire” (v. 5), had free course, and its moral condition was only
less
abandoned than the “reeking rottenness”
of
Adultery, indeed, was condemned
as a civil crime by pagan moralists;
but fornication they held, as a rule, to be an innocent and
almost a
necessary thing. It was in writing to
city in that licentious age, that the apostle launched his sternest and most
vehement interdict against this crime, which is a moral leprosy and
pestilence. There he marks it
out as peculiar from all other sins
in being a sin against a man’s own body, and an
especial insult and
outrage to the Holy Spirit who claims the human body for His
temple
(1 Corinthians 6:13-20: compare
1 Thessalonians 4:2-8). There are too
many evidences in the state of modern society, both in high
quarters
and in low, that as Christian
sentiment grows weak and religious faith
dies down, in the
same proportion the perversion of 19-20) the relaxation
of moral fiber, the destruction of social confidence, and
the physical
decay of the corrupted race. Man
begins by denying his Maker, and ends
by degrading himself. There are times and places where
plain speaking
on this subject is needful, and no prudery or sentimental
delicacy should
prevent it. The tempted must be warned; the guilty rebuked; bodily
self respect must be taught in good time. The pure will know how to do
this, like the apostle himself and like his Master, “in all purity.” When
once inward chastity has been lost and uncleanness spots the
soul,
the stain is not easily effaced. Evils of this kind flourish in the dark
and love to be ignored.
(John 3:18-19)
Ø
Covetousness is idolatry. (v. 5.) It is,
obviously and directly,
“worshipping and serving the creature” (Romans 1:25). While it
appeases to be self love, it is really the sacrifice of self to the
world,
offered at the shrine of wealth, or fame, or pleasure. The man seeks to
gain power over other men or things; but if this becomes his
supreme
desire, or if he seeks to attain it by evil means,
then from that moment
the object of his guilty pursuit gains power over him, and
begins to
entangle and enslave him (John 8:34; Romans 7:23). His
passion
becomes his tyrant, his ambition an insanity, his pursuit of
pleasure
an infatuation. Even the thirst for knowledge, the noblest of natural
desires, may grow into a selfish greed, jealous and grasping, eating
out the best affections, and producing an accomplished
scholar, a master
of science, void of all goodness of heart and human
worth. All creaturely
things, regarded out of God, are but “passing shows” (εἰδωλα - eidola -
idols) of the absolute and enduring goodness that belongs to Him
(Matthew 19:17). The homage
rendered to them — whether by the
savage to his fetish,
by the civilized worldling to his wealth or rank,
or by the scientist to his laws and forces of
nature — is idolatry, the
worshipping of shams and shows, in so far as it is a departing from
the
living God (Hebrews 3:12;
Exodus 20:3; Isaiah 43:10; 1 Corinthians
8:4-6). And
with life
thus perverted at its fountainhead, it
becomes a
mere vanity and vexation of spirit.
Ø
Malice is
universally denounced. Moralists of all schools and all ages
agree in proscribing this vice, though in little else. The
malicious man is
instinctively dreaded; he is a
peril to every one. Sins of malice and
of
falsehood
strike directly at the existence of society, while the two
former classes of offence threaten it more gradually and
indirectly.
o
Yet
it can scarcely be denied that anger, wrath, malice, railing,
shameful speaking, are,
to a large extent, congenital to human
nature. It is true
that there is an instinctive benevolence, a fellow
feeling
for one’s kind, only exceptionally wanting; but at the same
time
there exists a tendency, that is often terribly strong even in its
earliest
manifestations, in the opposite direction. “Cain was of that wicked one, and slew his
brother; and wherefore slew he him?
because his own works were evil, and his
brother’s righteous”
(1 John 3:12).
It is a weak and fatal delusion to rely on natural benevolence as an effective
and commanding moral force, a stable foundation for a system of practical
ethics. Nor is it possible in the
nature of
things that enlightened self interest or any combination of prudential or
utilitarian considerations should ever teach men to love their neighbors as themselves,
or should succeed in suppressing
rage and
jealousy and the murderous passions slumbering in
the blood
of the race. We must be “taught of God to love
one another” (1 Thessalonians 4:9; see 1 John 2:7-11;
3:13-24;
4:7-21).
o
The love of Christ will at last subdue the fratricidal passions of
mankind,
will “make
wars to cease unto the ends of the earth”
(Psalm 46:9);
and one day will bring men of the most distant
climes
and hostile interests to clasp each other’s hands and
look into
each other’s eyes and say, “Beloved, if God so
loved us, we ought also to love one another!” (ibid.
v.11)
Here lies the
only hope of the fraternization of mankind.
Ø
If impurity
dishonours the body, falsehood dishonours
the mind. This
sin at once degrades the man, wrongs by deceiving his fellow,
and
insults his God, the ever present Witness and Guardian of truth
(Acts 5:4; Romans 9:1; 1
Thessalonians 2:5; >Psalm 139:4;
Jeremiah 5:3). Here the apostle
points out:
o
its
inconsistency with the Christian character of the man (vs. 9-10); and
o
its
contradiction to the Christian view of society (v. 11). Similarly in
Ephesians 4:25: “For we are members one of another.” For a man to
deceive his
neighbor by word or deed, is as if the eyes should conspire to
trick the ear or
misguide the hand. The
ancients condemned falsehood
between men of the same community, but
generally regarded it as a lawful weapon
to use against enemies or strangers; although the Stoics, with their wider views of humanity, taught on
this point, as on others, a higher
morality. The “Greek” might deceive the “barbarian,” the “bondman” might lie to his master,
and have no sense of moral wrong. And
so it has been too commonly in the dealing of servants or schoolboys with their masters,
of civilized men with savages, of libertines
in their conduct towards the other sex. Witness the immoral maxim, “All’s fair in love and war.” One
chief cause of deceit would
be removed if men
would
understand that the instinct of honor which bids them be truthful to their equals
and comrades, requires the same honesty
in dealing with every man as man. The Christian acts on this principle; he will
not in any sense “hold the faith of our Lord Jesus
with respect of
persons” (James 2:1). Many
men who would resist the temptation
to utter a lie in so many words, will silently act it;
especially in a continued course
of action, where the deception lies not in any
single definite
act, but in the general construction which they lead
others to put on
their proceedings. Such deception is no less blameable
in itself, and as
a rule still more disastrous in its effects, than a palpable lie. And again, men find it easy to lie collectively
who would not do so
singly.
Though men of probity in their private affairs, they will put their
hands to
documents, they will consent with others to acts, which they
know to be
misleading, or, at least, which they do not know to be true.
And now that business is becoming more and
more a matter of “limited
liability,” the
perils of divided responsibility in this direction should be well understood.
Ø
“Because of all
these things God’s anger is coming on the sons of
disobedience” (v. 6). Every
act or thought of any of these kinds is a
disobedience, a breach of “the holy and just and good Law”
under which
man was first created in his Maker’s image (v. 10). This “Law
worketh
out wrath,”
inexorably and perpetually, against “every soul of man that
doeth evil” (Romans
2:9; 4:15). And that anger of God is coming
(Isaiah 30:27-28). THERE IS A DAY
COMING FOR ITS “revelation’’
(Romans 2:5, 16; Malachi 4:1),
even as for “the manifestation of
the sons of God” (v. 4;
Romans 8:19). It is already “revealed
from
heaven” (Romans 1:18), and gives forewarning of its advent in many a
personal and public calamity (Isaiah 26:9; Malachi 3:5; Matthew
24:3-42; 1 Corinthians 5:3-5; 11:30-32). On every account, the
Christian must have done with
the old life of sin. He sees it to
be incompatible with fellowship with Christ, to be hateful
to God,
to be ruinous to himself and to his fellow men. No return to it, no
renewal of it, no dallying or temporizing with it in any kind or
degree, can be tolerated. IT MUST DIE IF HE IS TO
LIVE!
·
THE UNITY OF MANKIND IN CHRIST. (vs. 10-11.) This truth
belonged, at least in
knowledge, “unto which” the believer was “being
renewed” (v. 10); and
the Church still comes far short
of its full apprehension.
Ø
The gospel of Christ reveals the spiritual unity of
mankind. To make
this known was a part of the apostle’s mission, and of the
special
“mystery God”
entrusted to him (ch. 1:25-28; Ephesians 3:1-6;
Romans 3:9-30; 15:5-12). Its
manifestation, and the consequent
“breaking down
of the middle wall of partition” (Ephesians 2:14),
were necessary to a complete Christian virtue, the proper
virtue of man
as man, carried out in all his relations to God and to his
fellows; and for the regeneration of human society, the salvation of the
world. There was a preparation for this belief in the breaking
down of the old nations into the unity of the Roman empire, in the decay of
local and ancestral religions, and in the advance of philosophy from the
narrower and more political ethics of Plato and Aristotle to the moral system
of the Stoics, which was at once more inward and more humane. But there was wanting that conception of a living, Divine center of the human
race, given in Christ, which alone could make the sentiment of universal humanity
a creative, organic force.
Ø
This unity has been realized in the Christian Church. It appears in the
beautiful simplicity of its childlike beginning, in the communism of
the
infant
and fuller way by the Apostle Paul in addressing the mixed
Churches of the great cities where he labored; and was actually put into
practice there in a good degree. Jew and Greek (Galatians 2:12), rich and poor
(1 Corinthians 11:20-22; the
exception proves the rule: compstr James 2:1-4), master and slave (Philemon
1:16-17), met at the same table of the Lord, mingled as equals in the same
Christian society, distinguished only by the measure of “grace” and
“spiritual gifts” bestowed on each (Romans 12:6; 1 Corinthians
12:7-11). And the records of the first three
Christian centuries show how
faithfully, on the whole, this principle was
maintained, and how nobly the
Church held herself superior to temporal
distinctions of wealth and rank.
Far indeed has she subsequently departed
from this rule; and
lost how much thereby in spiritual dignity and power! We admire it
now as a proof of special humility if the titled or cultured man forgets amongst
Christian brethren his worldly eminence; if the employer of labor is glad to sit at
the feet of his workman, when that workman, as may often be the case, is
his spiritual superior; if the wealthy contributor to a Church fund does not
expect, on that account, to dictate in its management.
Ø The Church
is destined to gather mankind into a spiritual common,
wealth. In it there is to be
no “strife
as to who shall be greatest;” but in
humility and self forgetfulness “the greater shall be as the
younger, and the chief as he that doth serve” (Luke 22:24-26). There “all
are brethren,
with one Master even Christ” (Matthew 23. 8-12). All authority and office are derived
from Him, and attested by His Spirit in His people
(1 Corinthians 12:1-11; Acts
1:24; 13. I-4; Galatians 1:1; John
20:21). The Church is His
body, complete in Him — a unity in itself and in its action, because in every
limb it draws its life and gets its direction from the Head. And as the Church
becomes a greater and more pervasive power in the world, the spiritual
brotherhood it creates will work appeasingly on the “wars and fightings,” on
the aristocratic exclusiveness and haughtiness, the democratic bitterness and
jealousy, the invincible prejudices, the clashing interests, by which society
is distracted and its bonds are strained almost to rending, and the nations are
kept in arms and hurled repeatedly against each other in deadly conflict. When
mankind recovers its unity in Him in whom it was created and redeemed, when it
is reconciled to God and bows its every knee “at
the name of Jesus,” —then at last there will be “peace on earth.” Where “Christ is all
and in all” antipathy must cease.
·
THE NEW CHRISTIAN CHARACTER. (vs. 12-17.) We have
traced the principle of the Christian life in its inner ground
and aim, as “hid
with Christ” and
seeking its home in heaven (vs. 1-4); in its
uncompromising and mortal warfare with the old life of sin (vs. 5-9); in
its purpose to form a new
humanity in the individual soul, and in the world
at large (vs. 10, 11). We are now to follow its practical
working, to see
how the “new man” is to show himself in a
new habit and style of living,
how the “hidden life” is to blossom out into
its fragrance and beauty, and
its “celestial fruit” to “grow
on earthly ground.” We note that the Christian
character is one derived from God and that refers
to God in everything. It
is as “God’s elect, His holy and beloved ones’ (v. 12), that
we are called
to assume the new habits of
Christian grace and goodness. Knowing what
the Divine Father is, and what He has done for us (ch.
1:12-14), and what He intends us to be (Ephesians 1:4-6), sensible of our
filial relation to Him
(Romans 8:15-17; Galatians
4:1-7; 1 John 3:1-2), loyally embracing His will (Romans 6:22) and seeking to
be conformed to His nature as that is translated
for us into “the image of His Son” (Romans 8:29;
II Peter 1:4; 1 John 4:17), we shall be “holy in all manner of conversation.”
But God is known to us through
Christ. And, therefore, in the
formation of the Christian character “Christ is
all and in all” (v.
13; 1 Corinthians 11:1; Romans 15:3; Philippians 2:5;
1 Peter 2:22;
1 John 2:6; John 13:15). It is nothing
else than Christ formed
in us (Galatians 4:19).
In the perfect Christian character, then:
Ø
Christ’s love rules. (vs. 13-14; II
Corinthians 5:14; 1 John 3:23;
John 13:34.) The tender heart of
compassion, the gentle, sympathetic kindliness, the lowliness of mind, the
uncomplaining meekness,
the patient long-suffering, the forbearance and forgivingness
(vs.
12-13) of the Christian nature, — these center in the all-perfect
and all-perfecting grace of Christ-like love (1 Corinthians
13;
1 John 4:7-21; Romans 13:9-10).
He in whose heart dwells the love of Christ cannot “shut up his compassion”
from any within reach of help who need it (1 John 3:17); cannot be rude and ungracious,
or hard and unforgiving (Ephesians 4:31-32; II Corinthians 2:5-11); cannot be
self-asserting, clamorous, overbearing (ibid.
ch. 10:1; Philippians 2:6,
Revised Version margin; Matthew
12:19); cannot be passionate and resentful, irritable and fault finding,
obstinate in prejudice, intolerant of opposition. The love of Christ will assimilate His whole
disposition and make it sweet, gracious, unselfish, loving, and lovable as that
of an innocent child (Matthew 18:1-4). And the Christian man who in the spirit
of this love can “possess his soul in patience” (Luke 21:19), through all the
strenuous endeavors and painful collisions and vexing wrongs of life, wears
“the girdle of perfectness,” and has attained the perfect Christian temper.
Ø
Christ’s peace guards. (v. 15.) The
Christian’s faith and hope are
assailed by a thousand enemies. Sometimes amid the common incidents
of life, sometimes in “the heavenly places” of his richest experience
and most exalted communion with spiritual things (Ephesians 6:12) —
sometimes brought about by open
and palpable causes, sometimes by
strange influences shadowing the
inner life and coming we know not
whence or how — sometimes
through the ruggedness and gloom of his
providential rule, sometimes
through mental perplexities and the chilling
and confused intellectual
atmosphere around him, — in any or in all of
these ways “the trial of his faith” comes —
comes, in one shape or other,
to every man who has a faith
worth trial. And then, whatever be the form
which the assault takes or the quarter from which it is
directed, he may find in “the peace of Christ” his strong
tower of defense and harbor of refuge. His difficulties may not disappear under
this influence; his doubts may not be at once dispelled; the conflict may still
rage furiously around and within him; but he will be kept, the fortress
of his heart will not be surrendered (1 Peter 1:5; Philippians 4:7). So long as
“we
have peace with
God through our
Lord Jesus Christ,” and “His
love is shed abroad in our hearts” (Romans 5:1-5), nothing can shake
our essential faith or rob us of our immortal hope (Psalms 27 and
46; Luke 12:32; Revelation 1:17), Neither
sophistry (ch. 2:4) nor threatening (ibid. v.18) will take from us “the prize of our high calling.” “One
thing,” at any rate, “we know” (John 9:25); and to it “we
have the witness in ourselves” (1 John 5:10),
in “the peace of God, which passeth
all understanding,” “to which we were called,” in the “new
heart and right spirit” He has “put within” us, in the moral
victory attained over self and the world (1 John 5:4-5): “we know that we have passed from death
unto life” (ibid. ch. 3:14).
And we safely infer that He “who has begun a good work in us” will
carry it through (Philippians 1:6); that He will keep that which we commit
to Him, and “none shall pluck us out of His hand” (II Timothy 1:12; John
10:27-29; Romans 8:31-39). So, unitedly and thankfully, we “hold
fast the beginning of our confidence, and the glorying of our hope, firm unto
the end” (Hebrews 3:6, 14).
Ø
Christ’s word inspires. (v. 16.) It is to “dwell
in the heart richly” —
to be the welcome visitant and constant inhabitant of the mind; to be
listened to and diligently
learned; to be cherished and pondered in inward
meditation, not as an object of theoretic study only, but as the
power which is to shape the character and guide the life of the Christian
(Deuteronomy 6:6-9; Psalm
119:105; John 17:17), as the
soul’s daily nutriment — the bread of God, “which strengtheneth man’s
heart,” “the word of eternal life” (Deuteronomy 8:3; Jeremiah 15:16; Matthew 4:4; John 6:63,
68),
o
This word gives all wisdom —the best of God’s gifts to
man, which
instructs
the mind and prompts the tongue and guides the action of its
possessor
(ch. 2:2-3; 4:5-6). So furnished, every Christian (ch. 1:28) is able to
minister something to his fellows of that which God has taught him by his own
study of the Word and its practice in his experience of life (Matthew 13:52;
Romans 15:14; 1 Corinthians 14:31). Thus the
members of the Church are able, “in the meekness of wisdom,” to “teach and admonish one another,” “being
knit together in love, and led into all the riches of the full assurance of
the understanding, into the
knowledge of the mystery of God” (ch. 2:2).
o
And
it stirs in the heart an ardor of holy feeling that finds expression in
Christian song. “The
word of Christ,”
cherished in thought, kindles the
emotions
and wakens all the music of the soul. The early Christians were a singing
people, for they were a cheerful and thankful people. And
subsequent
revivals of religious life, as a rule, have been attended with
fresh
outbursts of sacred song (Psalm 40:3). The singing of a people
— its heartiness, and simplicity, and the care and pains taken
in its
cultivation, are a good test of their spiritual state. “Psalms, hymns, spiritual songs” —
hymns old and new, narrative, didactic, lyrical; in every measure and
every tone of expression:
§
songs
of praise,
§
of
confession,
§
of
wailing sorrow,
§
of
ecstatic joy;
for the
congregation, the household, or the private chamber; —
all find
a place in the diapason (a grand swelling burst of harmony)
of the Church’s
music.
o
Christ’s name hallows everything. (v. 17.) Our eating and drinking —
acts
which seem the most ordinary and purely physical, and quite remote
from the
interests and sentiments of the spiritual life — these are to be
“sanctified by the word of God and prayer” (1 Timothy 4:5), by the
mention
of Christ’s name in thanksgiving to the Father, WHO
THROUGH HIM SENDS US ALL LIFE’S
BLESSINGS. And if our mere
animal necessities of life are capable of being thus hallowed, there is nothing
in family relations, or secular employments, or social or civil duties, which
may not receive and does not demand the same consecration. (A very profound
thought to which I was exposed once
upon a
time is THE PURPOSE OF CHRISTIANITY IS TO SANCTIFY THE SECULAR! - CY -
2021) We may
associate Christ with everything we do, doing all as His servants and under His
eye, and in such a way that, by every part of our work, He may be glorified in
us. And this will be a safeguard to the Christian man. If he is to do
everything in Christ’s name, he must do nothing unworthy of that name,
nothing with which he cannot associate it. Nowhere, in any company or on any
business, must he forget, “either in word or deed,” that this “worthy
name” is the name which he bears, and whose honur is in his keeping.
This is the seal that marks the true
(II Timothy
2:19).
The Christian View of Family Duties
(v. 18-ch. 4:1)
Certain general considerations bearing on the family and
social constitution
of life may be drawn from the teaching of this section.
1. We note that the
apostle brings each of the three primary relationships of
which he speaks into connection with “the Lord.” The natural
order of
human life is
grounded in Christ. If “all things were created and do consist
in Him” (ch. 1:16-17), then, amongst the rest, this also and in
chief. For man in his relation to the world around him is “the
image of
God,” even as
Christ is to the whole universe (1 Corinthians 11:7;
James 3:9; Genesis 1:26; Psalm 8.). And man is not a
solitary
individual; he is a social being, a race unity. And those
relations which
are
essential and fundamental to human society:
have, most of all, their spiritual type and creative ground in Christ. This
is
obvious in the case of the two latter relations; as to the first, see
Ephesians 5:22-32.
2. The intrinsic
fitness of a right discharge of natural
duties is affirmed in
the
first case (v. 18), and implied in the other two. The apostle
recognizes and appeals more than once to the sense of
ethical propriety,
that which “nature itself teaches” (1 Corinthians 11:14), which belongs
to the universal conscience surviving in our nature though
fallen and
debased. All true sentiments of natural morality the
Christian revelation
reaffirms and supports with its effectual sanctions, “as
is fit in the Lord”
(compare Philippians 4:8). Their
consciousness of the right as the
beautiful (τὸ καλὸν
- to
kalon )
was a sound and valuable element in the
teaching of the best Greek moralists. They regarded conduct as a
work of art, in
which grace and fitness were to be studied, and the perfection
of an ideal beauty
to be the aim of life. While men may have, as a rule, a
stronger sense of the
right, women better
understand the fitting; and it is in regard to the place
and duties of woman that
and
decorum (compare 1 Corinthians 11:13; 1 Timothy 2:9-10).
3. We are taught,
indirectly, to cherish a pleasant and cheerful temper in
domestic life. Bitterness (v. 19) and harshness, with the
distrust and
timidity which they engender (v. 21), and a sullen or constrained
obedience (v. 23), are forbidden; and these are the common elements of
domestic unhappiness. Where the husband is gentle, and the father tender
though strict, and the master considerate, and the servants
willing and
honestly anxious to please, there all goes well. Whatever storms may beat
upon that house from without,
there is peace and sunshine within. And this
is “well pleasing in
the Lord.”
4. The principle of authority is
steadfastly maintained throughout. (vs.
18, 20, 22.) In every house that is not to be “divided
against itself,” there
must be a single head, a ruling will, a definite center of power and
direction. And that power God has placed, as a solemn trust, in the hands
of the husband,
father, master, who is in his prerogative within his own
house an image of
Christ in the Church (ch. 4:1; Ephesians
5:23), of God
Himself, the Father of men (Hebrews 12:9). This principle is
the corner-stone
of order in human
society. Here is “pure religion breathing
household laws” (Wordsworth).
* HUSBAND AND WIFE. (vs. 18-19.) The marriage relation stands
first, being the basis of the family, which again is the basis of
society and of
the community of mankind. “He which made them from the beginning,
made them male and female” (Matthew 19:4-6). Marriage is to be
“had in honor among all” (Hebrews 13:4; 1 Timothy 4:1-3); and
not merely the criminal act, but any
impure word, thought, or look which
offends against its sanctity, “defiles the man” from whom it proceeds,
offends in an especial way the
Holy Spirit of God, and brings down His
wrath upon the offender (Matthew 5:27-28; Mark 7:20-23; 1
Thessalonians 4:3-8;
1 Corinthians 6:13-20). The degree of
honor and reverence in which it is
held in any society largely, determines the
degree of soundness
in its moral condition.
Where the opposite vices prevail, whether
secretly or openly practiced, general moral
corruption and decay set in
(see
homiletics, sect, 7, II. 1).
Ø
On the one side, there is to be submission. The apostle says,
“Children,… servants, obey”
(s. 20, 22); but not “Wives, obey your
husbands:” “Be in subjection” (v. 18) is a
gentler and fitter term to use.
Obedience implies a certain distance and inferiority that has no
place here.
There is something wrong on one
side, or on both, when the husband gives
formal orders to his wife. There
should be such an intimacy of mutual
understanding and sympathy
between them, that they seem to have but one
mind and will in all common
matters, And while to that single mind the
wife contributes the queenly
influence of her insight and persuasion, she
will feel and show that resolve
and direction belong to him and not to her.
The final responsibility for the
business of the house devolves on the
husband, by the ordinance of God
and by the nature of things, which are
but two expressions of the same fact (1 Corinthians 11:3-15).
It is his
part to “rule well his own house” (1 Timothy
3:4).
Ø
It was not so needful
to say, “Wives, love your
husbands;” though the
apostle once enjoins this, in speaking of “the younger women” in
Titus
2:4. For failure on the wife’s
side in this respect is comparatively rare. But
the man, full of business, often
absent, and with his more exacting nature,
is more liable to fall into some
disloyalty. He allows other company to
become more agreeable to him;
seeks amusements and pursuits in which
his wife cannot join; no longer
makes her his confidante and the sharer of
his inner life; and allows home to become little more to him
than a selfish
convenience. And with
this selfishness and the uneasiness of conscience
that attends it, there supervenes often an irritableness of
temper that chafes
over every domestic care or trouble, and makes no allowance
for infirmities
in others; that
magnifies every trifling mistake or mishap into an injury, and
ignores the wife’s patient affection and eagerness to please. How different
is all this from the exalted
ideal that
husband! — “Love your wife even as Christ
loved the Church, and gave
himself for her”
(Ephesians 5:25). Bengel’s shrewd and caustic remark
on this passage is too often
verified: “There are many, who out of doors
are civil and kind to all; when
at home, towards their wives and children
whom they have no need to fear, they freely practice secret
bitterness.”
* FATHER AND CHILD. (vs.
20-21,)
Ø
From children, obedience to their parents in all
things is required, and
therefore in many things contrary to their inclination and
opinions.
Childhood means dependence and
ignorance. It is only under the shelter of
parental oversight that the incipient faculties and
plastic nature of the child
can be formed to the strength of judgment and firmness of
character which
will enable him to meet the tasks and the perils of adult life. And for this
discipline to be effective, the submission of the child must be
absolute.
Only when a parental command
plainly contradicts the Law of God and
violates the child’s conscience,
can any kind of disobedience be justified. In
that case, obedience cannot be “well pleasing in the Lord.”
But even the
worst of parents will rarely be
found to have so little respect for the
conscience of childhood as to
enforce such an injunction. The requirement
addressed to the child presumes that the parent exacts obedience. This is
his inalienable prerogative.
Instant, unmurmuring obedience should be
made the habit of the child’s
life, and as a law of nature to it. To have this
understood from the first is the
simplest and easiest course. If the child be
allowed, through passion or persistence, once successfully to rebel, a
mischief is done not
easily to be repaired. His own self mastery, and the
sense of law and of duty which are to attend him through the whole of life,
largely rest on this basis of
ingrained obedience. For this purpose, children
should be in their earliest years as much as possible under the
direct
influence of their parents’ presence and authority. The parental office
cannot be discharged by proxy. (It is said that if a parent does not his
work with the child, it is for
ever undone! CY - 2021) And there must be
unity
of parental administration, as well as harmony between
precept and practice, if a true and reverent obedience is to be possible. In no State was
the authority of
the father (patria potestas - the power of the father) so strict and
absolute as in ancient
Ø On the other hand, the father must beware lest his
authority should wear
a needless aspect of severity. His righteous desire
to “command
his
children and his household after him” (Genesis 18:19), and his anxious
sense of responsibility, may
occasion this, if not relieved by more genial
influences. The innocent
liveliness and the many unintended offences
of
childhood must not provoke him to ill temper. He must learn by patience
and tenderness to win the
child’s affection and open-hearted trust, without
impairing its submissive
reverence. A mechanical, unsympathetic
strictness,
or an angry and unequal discipline, will fatally alienate the sensitive heart of
the child, which in that case either sinks down into a dull,
spiritless apathy,
or prepares for a passionate revolt when the hour of its
strength shall
come. Too often those
most anxious to commend religion to their children
have made it odious by
presenting it in forms unintelligible to the young
mind, and associating it with
tasks unsuited to its powers, and burdens that
it found “grievous to be borne.” (Matthew
23:4) As
the child should find in
the child Jesus its pattern and model (Luke 2:40-52), so the parent should seek to be to his children an
image of “our Father in heaven.”
* MASTER AND SERVANT. (v. 22 —-ch.4:1.) This third
relationship is one which we may be sure will continue
to exist, however varied the forms it may take, so long as the world stands. And
what the apostle says here is of universal application, though slavery has
happily given place to free service. Even when our lower classes shall have
become so far raised in intelligence and independence that
cooperation in
industrial labor will become the rule instead of the exception, still
there
must be some to command, others to obey. Indeed, the more
extended and
complicated the operations of trade and manufacture become,
the more
thoroughly labor needs to be organized and authority graduated, and
the
more entirely success depends on management and discipline
and on a right
adjustment of the relations of master and servant.
Ø From servants Christianity demands, what conscience
demands, an
honest obedience, that
serves as well behind the master’s back as to his
face (v. 22). As a mere matter of commercial advantage, the
uniform
presence of this quality would
be an incalculable economy and enrichment
of the community. And religion
secures this, directly and of necessity. The
man who does his work in God’s
sight — “as ever in his great
Taskmaster’s eye” — and as for
the judgment day, cannot skimp any part
of it. He is serving, not a man
like himself, but a heavenly Lord, whose
searching eye is always upon
him, who understands and can judge every
man’s work (v. 24; 1 Peter. 1:17),
and who has promised infinite rewards
for faithfulness in the “few things” of our earthly
probation (Matthew
25:21, 23). These
convictions form the best guarantee, with the mass of
men the only sufficient and effectual guarantee, for good
work and
thorough workmanship in every department of life.
“A servant
with this clause,
Makes
drudgery divine;
Who sweeps
a room as for thy laws,
Makes that
and the action fine.”
(George Herbert.)
Ø
And the Christian master,
whether at the head of a farm or a factory, of
a commercial house or a private family, will remember that he
has his
duties along with his rights
as a master. He is dealing with human beings,
not with machines. The
laws of political economy are not to be his only
guide. “The nexus of cash
payments” can never be the sole link that
associates any two men together.
Woe be to him if he says, with Cain, “Am
I my brother’s
keeper?” (Genesis 4:9). “Just
dealing and fairness”
(ch.
4:1) must rule in the relations of master and man, if they
are to be on a moral and
righteous footing. He will not take a hard
advantage of his servant’s
necessity; or allow, if he can help it, his dealings
with him to degenerate into a mere struggle between capital and
labor for
every inch of advantage. The cruel greed that grasps at
immediate gain at
whatever cost of toil and poverty to others, and that “grinds
the faces of
the poor” (Isaiah
3:15), may enrich the individual, but in the long run
is fatal to the class or the trade which practices it. And the rich oppressor
will have to appear at a tribunal where “there is no respect of persons”
(v. 25). Political economy itself teaches that ill-paid
labor is the most
expensive and wasteful. The man who has
want and fear gnawing at his
heart cannot be a good workman, even if, in
spite of extreme temptation,
he be an honest one.
Injustice and over reaching on the part of the rich and
governing classes, political and social institutions that favor “the
fat and
the strong” at the expense
of the weak and poor (Ezekiel 34:16-27),
are sure of God’s heavy
judgment. They generate in the hatred excited in
those subject to them an
explosive force which, with a suitable train of
circumstances, will burst forth,
as in the French Revolution, in some
volcanic upheaval that the
strongest social fabric will be unable to resist.
Christ’s golden rule of equity (Luke
6:31) is
the only safe, as it is the
only righteous, basis for the dealings of man
with man, of class with
class, or of nation with nation in the world’s great polity.
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HOMILIES BY T.
CROSKERY.
Ver. 1. —
The obligations of the risen life.
We have here a transition to the practical part of this
Epistle. “If ye then
were raised with Christ, seek those things which are above,
where Christ
is, seated on the right hand of God.”
I. OUR
RESURRECTION WITH CHRIST. We are not only “dead with
Christ,” but “risen with him;” “not only planted in the
likeness of his death,
but planted together in the likeness of his resurrection;”
“that we may walk
in newness of life” (<450602>Romans 6:2-4).
This translation has altered our
standpoint. We are “quickened together with Christ, and
raised together
with him” (<490205>Ephesians 2:5, 6). We have now an entirely new sphere of
intellectual conception and moral aspiration. “Old things
have passed away;
behold, all things have become new” (<470517>2 Corinthians 5:17).
II. THE
PRACTICAL DUTY INVOLVED IN THIS RESURRECTION.
“Seek those things which are above.”
1. “The things
above” are all things pertaining to our true home — “the
new Jerusalem” and “the heavenly citizenship,” in contrast
to “the things
upon the earth.” They include
(1) the vision of
Christ (<431724>John 17:24);
(2) the enjoyment of
God, which is promoted
(a) by our fuller
knowledge of him (<431703>John 17:3),
(b) by our growing
love to him (<620416>1 John 4:16), and
(c) by the manifold
expressions of his love to us (<360317>Zephaniah
3:17);
(3) the society of
angels and saints.
2. The excellence
of “the things above.” They are
(1) satisfying, as
things on earth are unsatisfying;
(2) certain, as
things on earth are uncertain;
(3) perpetual and
everlasting, as things on earth are transient and
decaying;
(4) suitable, as things
on earth are unsuitable to an immortal spirit.
3. They are to be
sought, implying
(1) our knowledge of
them;
(2) our longing for
them;
(3) our anxious
effort to realize them (<400633>Matthew 6:33).
III. AN
ARGUMENT TO INCITE AND ENCOURAGE US TO THIS
DUTY. “Where Christ is, seated on the right hand of God.”
There are two
facts here stated.
1. Christ our Head
is in heaven. Therefore heaven must be the objective
point of our thoughts as well as our hopes. We look up
because he, who is
our Hope, is there — “within the vail.” The thought of
Christ’s presence
gives definiteness to our ideas of heaven. “Where our
treasure is, there will
be our heart also.”
2. Christ is
sitting at the right hand of God. This implies:
(1) His intercessory
work; for he has entered into “heaven itself, now to
appear in the presence of God for us” (<580924>Hebrews 9:24; <620201>1 John
2:1).
(2) His mediatorial
dominion and power (<502910>Philippians 2:10).
(3) Our sitting with
him — “he raised us up and made us to sit in heavenly
places in Jesus Christ.” These places are those he premised
to prepare for
his people (<431402>John 14:2). “He that overcometh, to him will I give to sit
with me in my throne” (<660321>Revelation 3:21).
— T. C.
Ver. 4. —
The believer’s final manifestation with Christ.
“When Christ, who is our Life, shall be manifested, then
shall ye also with
him be manifested in glory.” The believer’s life will not
be always hidden,
any more than the believer’s Lord. There will be a period
of manifestation
for both. This marks the last stage of spiritual life.
I. CHRIST
IS THE ESSENCE OF OUR SPIRITUAL LIFE. This is more
than saying that our life is hid with him or that he is the
Author of it. “He
that hath the Son hath life” (<620512>1 John 5:12; <480220>Galatians 2:20;
<500121>Philippians 1:21). We possess this life in virtue of our
union with him
and his resurrection (<431419>John 14:19).
II. WE
SHALL SHARE WITH HIM IN HIS FINAL
MANIFESTATION. 1, The manifestation of Christ is the “blessed
hope”
of the saints. (<560213>Titus 2:13; <540614>1 Timothy 6:14; <550110>2 Timothy 1:10;
4:1-8.) He will then be seen as he is (<620302>1 John 3:2), though mockers may
ask, “Where is the promise of his coming?” (<610304>2 Peter 3:4). He will then
appear glorious in his person, glorious in his retinue of
angels, glorious in
his authority.
2. We shall share
in that manifestation. “It doth not yet appear what we
shall be, but we know that when he shall appear, we shall
be like him, for
we shall see him as he is” (<620301>1 John 3:1,
2); “We wait for the Saviour”
(<500321>Philippians 3:21); “The glory thou hast given me I have
given them”
(<431722>John 17:22); “If so be that we suffer with him, that we may
be also
glorified together” (<450817>Romans 8:17). We
shall be manifested with Christ
in the glory of our complete manhood, when the conjunction
of soul and
body shall be perfect and indissoluble. We may well set our
mind on things
above in view of such a glorious prospect. — T. C.
Vers. 8, 9. —
A warning against social sins.
The sins already noticed are personal; the sins now to be
specified arise in
connection with man’s social relationships. “But now put ye
also away all
these: anger, wrath, malice, railing, shameful speaking out
of your mouth.
Lie not one to another.” These sins, again, divide
themselves into two
classes — three of each:
(1) sins of inward
feeling;
(2) sins of outward
expression.
I. SINS
OF INWARD FEELING. “Anger, wrath, malice.”
1. Anger and wrath.
There is an anger that is righteous. “Be angry and sin
not” (<490426>Ephesians 4:26). Even our Lord was angry as he looked upon
the Pharisees (<410305>Mark 3:5). But
the anger here condemned is sinful. It is
a settled feeling of hatred as distinguished from wrath,
which is more
passionate and transient.
(1) We are warned
against both. “Cease from anger, leave off wrath, fret
not thyself to do evil” (<193708>Psalm
37:8). We are not to give place to them
(<451219>Romans 12:19). “Be not hasty in thy spirit to be angry”
(<210711>Ecclesiastes 7:11). We ought to be “slow to wrath” (<590119>James
1:19). We ought not “to let the sun go down upon it.”
(2) They lay the
heart open to the devil (<490417>Ephesians 4:17).
(3) They grieve the
Spirit of God (<490430>Ephesians 4:30, 31).
(4) They intercept
prayer (<540208>1 Timothy 2:8).
2. Malice. This
is the vicious habit of mind that delights in injury to others.
(1) It is the sign
of an unregenerate nature (<560303>Titus 3:3; <620209>1 John 2:9).
(2) It springs from
pride and envy (<201310>Proverbs 13:10).
(3) It is entirely
opposed to that love that “worketh no ill to his neighbour”
(<451310>Romans 13:10).
(4) It grieves the
Holy Spirit (<490430>Ephesians 4:30, 31).
II. SINS
OF OUTWARD EXPRESSION. “Railing, shameful speaking out
of your mouth. Lie not one to another.”
1. Railing. This
is “the strife of words.”
(1) It is speaking
evil of men, and springs from envy or malice. The tongue
of the railer is compared to the sting of adders, to a
sharp sword, to
arrows.
(2) It leads to reprisals;
for “if ye bite and devour one another, take heed
lest ye be consumed one of another” (<480515>Galatians 5:15).
(3) The Judge will
condemn the railer (<590509>James 5:9).
(4) It hinders the
success of the Word (<600201>1 Peter 2:1, 2). We ought,
therefore, to “put far from us a froward mouth and perverse
lips”
(<200424>Proverbs 4:24).
2. Shameful
speaking. This applies to foul abuse, not to obscene language.
While railing is the expression of angry and malicious
feeling, this is the
expression of coarse contempt and insolence.
3. Falsehood. This
habit is to be put off; for:
(1) It is that of
the devil, who is the father of lies (<430844>John 8:44).
(2) God hates it (<201222>Proverbs 12:22).
(3) It is a breach
of the social contract (<490425>Ephesians 4:25).
(4) It shuts out
from heaven (<662215>Revelation 22:15). Let us pray God to
remove far from us vanity and lies (<200308>Proverbs 3:8). — T. C.
Vers. 9, 10. —
The ground of these practical precepts.
“Seeing that you have put off the old man with his deeds,
and have put on
the new man, which is being renewed unto knowledge after
the image of
him who created him.” We have here the negative and the
positive aspects
of the great spiritual change effected in conversion.
I. THE
NEGATIVE ASPECT OF CONVERSION. “Ye have put off the
old man with his deeds.”
1. The old man is
the old unconverted self, strong in his deeds of sin. His
deeds are catalogued among the “works of the flesh;” (<480522>Galatians 5:22,
23), as well as in the context. He is to be discerned,
indeed, by his works
like a tree by its fruits.
2. The putting off
of the old man is twofold, namely, at conversion and in
the gradual process of sanctification. Some teach that the old man is an
unchanged and unchangeable being, and that, as he has been
crucified in
Christ (<450606>Romans 6:6), we have nothing more to do with him. In that
case, if we have put on the new man, we are perfectly
sinless.
(1) There is a
putting off of the old man at our justification.
(2) There is a
gradual putting off likewise — a “mortifying your members
which are upon the earth,” which is to continue till we get
rid of all his
deeds. The counsel, therefore, to put off the old man and
put on the new
man is like the similar counsel, “Put ye on the Lord Jesus
Christ”
(<451314>Romans 13:14), addressed to those who had already “put on
Christ”
(<480327>Galatians 3:27).
II. THE
POSITIVE ASPECT OF CONVERSION. “And have put on the
new man.” This is the regenerate man. He is a “new
creation” (<470517>2
Corinthians 5:17; <480615>Galatians 6:15).
1. The nature of
this newness.
(1) He has a new
nature — “born from above” (<430303>John 3:3). He has “a
new heart.”
(2) He has a new
obedience, both as to its spirit, its matter, and its end
(<451201>Romans 12:1).
(3) He has a new
citizenship (<500320>Philippians 3:20).
(4) He has new
desires (<195102>Psalm 51:2; <400506>Matthew 5:6; <540408>1 Timothy
4:8).
2. It is a nature
constantly renewed unto full knowledge. “Which is being
renewed unto knowledge.” It is not at once complete, but in
a state of
constant development by the Holy Spirit. Knowledge is a
principal part of
the new grace of the believer.
(1) It is the
beginning of eternal life (<431703>John 17:3).
(2) It has
transforming power (<470701>2 Corinthians 7:18).
(3) It is necessary
to our understanding the wiles of the devil and resisting
the temptations of the world (<600509>1 Peter 5:9).
3. Its renewal is
after a Divine pattern. “After the image of him who
created him.” The allusion is to <010126>Genesis 1:26. The image of Christ in
the believer is analogous to that of the image of God in
the original man,
but will be far more glorious, as the second Man is more
glorious than the
first man. Thus we see the process of putting on the new
man in its
beginning (<480327>Galatians 3:27), in its continuance (<451314>Romans 13:14),
and in its completeness (<461553>1
Corinthians 15:53, 54). — T.C.
Ver. 11. —
All distinctions obliterated in Christ.
“Where there cannot be Greek and Jew, circumcision and
uncircumcision,
barbarian, Scythian, bondman, freeman: but Christ is all,
and in all.” The
old distinctions which separated man from man can have no
existence in
the new spiritual life.
I. NATIONAL
DISTINCTIONS ARE ABOLISHED IN CHRIST.
“Greek and Jew.” The peculiar privilege of Abraham’s
natural seed is gone.
Mercy is shown on exactly similar terms to Jew and to
Gentile. Thus is
manifest that catholicity of the gospel which the Gnostics
repudiated.
II. RITUALISTIC
DISTINCTIONS ARE ABOLISHED. “Circumcision
and uncircumcision.” The errorists in Galatia would have
imposed
circumcision on the Gentile Christians, but neither
circumcision nor the
want of it availed anything in Christ’s kingdom, but “a new
creation”
(<480615>Galatians 6:15). Thus, while it was an advantage to be born
a Jew
rather than a Gentile, it was none to become as a Jew by
conforming to its
ritual (<460719>1 Corinthians 7:19).
III. NO
DISTINCTION IS RECOGNIZED AS TO CIVILIZATION OR
REFINEMENT. “Barbarian, Scythian.” The barbarian was the
foreigner,
the Scythian the savage. The gospel turns the barbarian
into a brother, and
lifts even the Scythians — the lowest type of barbarians —
into the dignity
of Christian fellowship.
IV. SOCIAL
DISTINCTIONS ARE ABOLISHED. “Bondman, freeman.”
The gospel has placed them on one level of religious
privilege.
V. CHRIST
HAS OBLITERATED ALL THESE DISTINCTIONS. “But
Christ is all, and in all.” He has absorbed them all into
himself, filling the
whole sphere of human life in its widest varieties of development.
He
dwells in all, their true Centre; for the life of all
believers is “hid with Christ
in God.” This fact places the saints under immense
obligations. They must
consecrate all to Christ and resign all to his wise and
loving will. — T. C.
Ver. 15. —
Peace and thanksgiving.
“And let the peace of Christ rule in your hearts, to the
which also ye were
called in one body; and be ye thankful.”
I. CHRISTIAN
PEACE.
1. Its Author.
(1) Christ is our
Peace (<490214>Ephesians 2:14), and “the Lord of peace”
(<530316>2 Thessalonians 3:16), and “the Prince of peace” (<230906>Isaiah 9:6).
(2) It is his legacy
to the Church (<431427>John 14:27). It is one of the fruits of
the Spirit (<480522>Galatians 5:22).
(3) He proclaims it
— “that publisheth peace” (<235207>Isaiah 52:7).
2. The sphere or
element of its exercise. “To the which also ye were called
in one body.” As “God hath called us in peace” (<460715>1 Corinthians 7:15),
we are to realize our unity by it as members of the body.
Unity is out of the
question without peace. Let us show the fruit of our
calling by being lovers
of peace. The kingdom of God is “righteousness and peace.”
3. Its enthronement
as umpire in the heart. “Let it be umpire
in your
hearts.”
(1) It is to act
with decisive force in the conflict of impulses or feelings that
may arise in a Christian life.
(2) Yet we must
retain truth along with peace (<581214>Hebrews 12:14;
<410950>Mark 9:50). The true wisdom is to be “first pure, then
peaceable”
(<590317>James 3:17).
II. THANKSGIVING.
“And be ye thankful.” It is our duty to be always
thankful to God. It held a constant place in the apostle’s
thoughts. The
word, in its substantive and verbal forms, occurs
thirty-seven times in his
Epistles. We must be in a constant mood of thanksgiving for
his mercies,
for his grace, for his comforts, and for his ordinances. —
T. C.
Ver. 16. —
The use of the Word for spiritual edification.
The apostle, in view of the right exercise of the foregoing
graces, counsels
the Colossians to make the Word of Christ the subject of
experimental
study. “Let the Word of Christ dwell in you richly in all
wisdom.”
1. THE EFFICACY OF
CHRIST’S WORD.
1. The Scriptures
are Christ’s Word. They have Christ for their Author, for
their Subject, for their End. This is the Word that is
“sounded forth”
everywhere (<520108>1 Thessalonians 1:8), that “runs” everywhere, to be
glorified in its success. It is Christ, too, who gives
power to this Word.
2. This Word ought
to dwell in us. Not come and go, but tarry as in a fixed
abode. It ought to be an abiding power within us. “The Word
of God
abideth in you” (<620214>1 John 2:14).
3. The place of its
indwelling is the heart; not the memory or the head, but
the heart. “Thy Word have I hid in my heart” (is. 119:11).
4. The manner of
its indwelling. “Richly in all wisdom.”
(1) Not “with a
scanty foothold, but with a large and liberal occupancy.”
(2) It implies
(a) receiving the
Word with all meekness and humility (<590121>James
1:21);
(b) dividing it aright
(<550215>2 Timothy 2:15);
(c) trying all
things so as to keep that which is good (<520521>1
Thessalonians 5:21).
II. THE
USE OR END OF CHRIST’S WORD. “Teaching and
admonishing one another with psalms and hymns and spiritual
songs,
singing with grace in your hearts to the Lord.” There is a
double function
here assigned to the Word: one making its influence felt
upon the mind —
“teaching;” the other upon the heart — “singing” with
thanksgiving.
1. The Word is
useful for teaching and for warning. These represent the
positive and the negative sides of instruction.
(1) Teaching.
(a) This implies
that the Word is to be used by every Christian for the