Colossians
1
Introduction
COLOSSE AND ITS PEOPLE
COLOSSAE (or
Colassae) was an inland city of Western Asia Minor. It
was situated on the
river Lycus (modern Tchoruk-su), a southern affluent
of the famous Maeander,
lying under the frowning heights of Mount
Cadmus, which bounded
the Lycus valley on the south; and on the high
road from Miletus and
Ephesus to the central highlands of the peninsula, at
a point distant about a
hundred and twenty miles from the coast.
Ethnically, it belonged
to southwestern Phrygia, with the borders of Lydia
and Carla closely
approaching it on the west and south; but politically, the
district was included
in the Roman proconsular province of Asia, whose
capital was Ephesus.
Under the Persian
kings, Colossae had been “a populous city, prosperous
and great” (Xenophon,
‘Anabasis,’ 1:2. 6; Herodotus, 7:30); but in later
times it was eclipsed
by its more fortunate neighbors, Laodicea and
Hierapolis, which lay
on opposite sides of the Lycus valley, ten or twelve
miles below Colossae,
and distant some six miles from each other.
Laodicea, whose name
commemorated the rule of the Greco-Syrian
dynasty in Asia Minor,
was the chief city of the immediate district, the
Cibyratic conventus (διοίκησις
- dioikaesis - diocese) or “jurisdiction,” one of
the departments or counties
into which the Roman province of Asia was
divided for
administrative purposes. Hierapolis, on the other hand, was a
health resort, celebrated
for the medicinal qualities of its waters, which
were extremely
abundant; “full of natural baths” (Strabo, 13:4. 14). The
great prosperity of
this region was chiefly due to its wool. The
neighboring uplands
afforded excellent pasture for sheep, and the streams
of the Lycus valley
were peculiarly favorable to the dyer’s art. Both these
cities were actively
engaged in the trade in wool and dyed stuffs, of which
Colossae had formerly
been a chief center, giving its name (colossinus)
to a
valued purple dye.
Colossae, however, had already dwindled into a third-rate
town (Strabo, 12. S.
13; died A.D. 24), whether from natural causes,
or, as M. Renan conjectures, from the conservative
and Oriental habits of
its people, who were
slow to adapt themselves to new conditions. After
this time it disappears
from history, whilst the other cities held a
conspicuous place both
in secular and Christian annals. Even its ruins have
been discovered but
lately, and with difficulty. The Byzantine town of
Chonae (modern Chonas), which took its place,
is situated three miles to
the south of the river,
at the mouth of the pass leading through the Cadmus
range.
The early decay and
subsequent obliteration of Colossae are probably due
to the combined action
of the earthquakes with which this valley has been
frequently visited, and
of the immense calcareous deposits formed by the
streams on the northern
side of the Lycus — a phenomenon especially
marked at Colossae
(Pliny, ‘Natural History,’ 31:2. 20) — which, in the
course of ages, have
considerably modified the features of the locality.
Colossal, if situated
in the plain, immediately on the river-side, as now
appears, would be
liable to suffer greater injury from these causes than the
sister cities. There
was a
destructive earthquake in this region about the
very
time that St. Paul wrote, according to the testimony of Tacitus and
Eusebius. Tacitus,
indeed, gives its date as A.D. 60 or 61, and mentions
only Laodicea as
involved in the calamity. But Eusebius, who says that
Laodicea, Hierapolis,
and Colossae were overthrown, fixes the date of the
occurrence some four
years lurer; and in this instance he is probably more
correct (see Lightfoot,
pp. 38-40). Very possibly Colossae, already
decaying and enfeebled,
succumbed to this disaster.
The population of this
district was of a heterogeneous character. Its
substratum was
Phrygian, marked by that tendency to mystical illusion and
orgiastic excitement
which made Phrygia the home of the frantic worship
of Dionysus and of
Cybele, and which gave birth to the Montanistic heresy
with its strange
ecstasies and its ascetic rigor. In the cities, as throughout
Asia Minor, the Greek
language and Greek manners prevailed, and the
immigrant Greek
population had long ago blended with the native
inhabitants and
leavened them with their own superior culture. A large
body of Jewish settlers
had been deported to this region from Mesopotamia
by Antiochus the Great,
and the Jewish community in Laodicea and the
neighborhood appears to
have been both numerous and wealthy. If we
may judge from the
Talmud, it was not renowned for strict orthodoxy:
“The wines and the baths of Phrygia have
separated the ten tribes from
Israel” (see Lightfoot, p. 22). M. Renan believes that there
existed “about
the Cadmus (sc. Eastern: a Semitic word) an
ancient Semitic settlement,”
and that traces of its
influence exist in the remains of Colossae; and the
tutelary Zeus of
Laodicea bore the epithet of Aseis, a name which seems to
be of Eastern (probably
Syrian) origin (Lightfoot, pp. 8, 9). These are
circumstances of some
importance in view of the Oriental affinities of the
Colossian error.
PAUL’S CONNECTION WITH COLOSSAE.
The Churches of the
Lycus were not founded by Paul himself. Twice he
had traversed Phrygia —
in his second missionary tour from the Lycaonian
cities through Galatia
to Troas (Acts 16:4-8), and in his third from Galatia to
Ephesus (Acts 18:23;
19:1). But his direct route, on both journeys, would take
him through northern
Phrygia, to the northeast of the Lycus valley. The language
of Colossians 1:7 and
2:1 seems to us positively to exclude the supposition that
this district had been
evangelized by the apostle in person. But during his long
residence at Ephesus
(A.D. 54 or 55 to 57, 58) we are told that “all
they which
dwelt in Asia heard thE word of the Lord, both
Jews and Greeks”
(Acts 19:10). Epaphras,
a Colossian by birth (ch.
4:12), had been the principal
means of spreading the knowledge
of Christ in Colossae and the neighboring
cities, and had
superintended the Colossian Church since its foundation (ch.1:6-7;
4:12-13). He had
labored from the beginning under Paul’s direction (ch. 1:7,
“for us:” see Exposition), and with remarkable zeal and success. The
apostle
has nothing but praise
for his labors; nothing but approval for the doctrine that
Epaphras had taught,
and the discipline that had been established in the Church
at Colossae (ch.
1:5-7,23; 2:5-7; 4:12-13). He had evidently been acquainted by
report with the
Churches of the Lycus for some time (ch.1:3, 5, 9; 2:1), and had
been previously in
communication with Colossae (ch. 4:10). Now Epaphras has
come to visit the
apostle in his captivity, bringing a good report of the general
condition of the
Colossian Church, of its stability and growth in grace, and
assuring the apostle of
its loyal affection for him (ch. 1:8); but at the same
time filling Paul’s
mind with a deep anxiety (ch. 2:1-4), which he shared himself
(ch. 4:12), by his
tidings of the new and perilous doctrine that was gaining a
footing in it. The apostle’s friend Philemon resided at
Colossae (compare
ch. 4:9 with the
Epistle to Philemon), where his house had become an,
important center of
Christian influence (Philemon 1:2, 5-7). He was
another of Paul’s “sons in the gospel” (v. 19), having come
under the
apostle’s influence, we
may presume, when on some visit with his family to
Ephesus, the
metropolitan city of the province. His son Archippus was at
present exercising some
special “ministry” in the Laodicean Church, as we
gather from the
connection of vs. 16 and 17 in ch. 4. (compare Philemon 1:2).
The apostle had, by a
singular providence, recently met with Onesimus,
Philemon’s runaway
slave, and had been the means of converting him to the
faith of Christ
(Philemon 1:10-11). He has persuaded him to return to his master,
and is sending him
back, “no longer as a slave, but a brother beloved” (Philemon
1:16), in company with Tychicus, the bearer of
the Colossian and Ephesian letters
(ch.4:7-9; Ephesians 6:21-22),
with a private note to Philemon, entreating
pardon for Onesimus,
and announcing his own hope of being free before
long to visit Colossae
himself (Philemon 1:12-17, 22)
Paul was in prison,
when he wrote Colossians.
(Dear Reader: In trying to prepare Colossians for this web
site, I am finding out
that it is a different
type study than most of the other books which we have studied
in that there are a lot
of scriptural references. I try to check
them all for accuracies.
I have found myself
doing a lot of reading but this reading has reinforced the
Biblical principles of the Christian walk and our total dependence up
Jesus
Christ, not only for Salvation but for help in “walking the walk”.
While at first, I found
this time consuming and somewhat monotonous, I soon
found that it was a
good crash course in Christianity, was encouraging and
reinforced
the basic foundation of our faith in Christ Jesus! Some of the
references may seem or
actually be repetitious, but may I say that I have always
heard, “repetition is the way you learn” – at least that is the way I learned to
ride a bicycle and also
how I learned to shoot free throws. I
have been a
University of Kentucky
fan since 1950, at seven years old – I remember
listening to Bill
Spivey in basketball and the Jan. 1, 1952 Cotton Bowl
against Texas Christian
University – I remember in 1978, Kyle Macy
hit his free throws,
the Cats won the NCAA and people remember
Jack Givens and that
team – if this years team had hit free throws, four
of twelve in a 56-55
loss to Connecticut, perhaps they too would be
remembered in a
different light – When it comes to the end, you and
I will be judged before
God as to whether we have accepted Jesus Christ
as our personal Savior
or not – attention to details are important – thus
the repetition in
learning to shoot free throws and the repetition of over
and over, reading about
the Salvation of Jesus Christ and Walking the
Christian walk, will have eternal repercussions – Now those athletes
of the 1950’s, the
1970’s and of 2011, practiced to obtain a corruptible
crown “but we an incorruptible.”– [I
Corinthians 9:25; James 1:12;
II Timothy 4:8; I Peter
5:4] - I recommend How to Be Saved - # 5 –
this web site - CY –
2011)
The Epistle commences,
Paul’s manner, with a salutation (vs. 1-2), followed by
thanksgiving (vs. 3-8) and prayer (vs. 9-14).
Salutation (vs. 1-2)
1 Paul, an apostle of Christ Jesus by the
will of God, and Timotheus (Timothy)
our brother.” (Ephesians 1:1;
II Corinthians 1:1). The apostle
designates himself by
his office, as always, except in
the Macedonian Epistles and the
letter of private
friendship to Philemon. Timothy
shares also in the greeting of the Epistle to Philemon,
probably a leading member of the Colossian Church
(compare ch. 4:9,17 with
Philemon 1:2, 10-12).
During Paul’s long residence at Ephesus
Timothy was with him
(Acts 19:22), and
there, probably, Philemon had come
under his influence and made
Timothy’s acquaintance.
There was, therefore, at least one link of acquaintance
between “Timothy the brother” and “the saints in Colossae” (compare
Philippians 1:1; II
Corinthians 1:1; I and II Thessalonians 1:1, where his name
appears in the same
way). The honorable prominence thus given to Timothy marked
him out for future leadership in the
Church (I Timothy 1:3, 18; II Timothy 2:2; 4:2,5-6).
2 “To the saints and faithful brethren in
Christ which are at Colosse:”
(Ephesians 1:1; Philippians 1:1; Romans 1:7; I
Corinthians 1:2; II Corinthians 1:1).
“Saints” in respect of their
Divine calling and character (ch. 3:12; I Corinthians 1, 2,
where this title is
formally introduced); “faithful brethren in Christ” (Ephesians 1:1)
in view of the errors
and consequent divisions threatening them as a Church (v. 23;
ch. 2:5, 18-19; 3:15;
Ephesians 4:14-16; 6:10-18; Philippians 1:27: II Timothy 2:19).
“grace be unto yon, and peace,” - “as
in all his Epistles.” This Pauline
formula of greeting
combines the Greek and Hebrew, Western and Eastern,
forms of salutation
(compare “Abba, Father,” Romans 8:15). χάρις -charis –
grace - is a modification of the everyday χαίρειν - chairein – happy or
well-off;
impersonal especially as a salutation like
farewell, be glad, God speed, greeting, hail,
joy, rejoice. (Acts 15:23; James 1:1; II John 1:10); and εἰρήνη - eirenae – peace –
Hebrew shalom (salam). Grace is the source of all blessing as bestowed by God
(v. 6; Ephesians 1:3-6;
2:5; Romans 5:2, 17, 21; Titus 2:11); and
peace, in the large
sense of its Hebrew
original, of all blessing as experienced by man (Ephesians 2:16-17;
Luke 2:14; Acts 10:36;
Romans 5:1; 8:6; II Thessalonians 3:16) -
“from God our
Father.” - Among the apostle’s salutations this alone fails to
add “and from
our Lord Jesus Christ” — a defect which copyists were tempted to
remedy. The omission is
well established (see Revised Text, and critical
editors generally), and
cannot surely be accidental. (The Greek New Testament
which I have had from
college omits these words also – CY – 2011) - In this and
the twin Ephesian
letter, devoted as they are to the glory of Christ, the name of the
Father stands out with a peculiar prominence and dignity, much as
in John’s Gospel:
“honoring the Son,”
they must needs “honor the Father” also (vs. 12-13; ch. 3:17;
Ephesians 1:17; 2:18;
3:14; 4:6; 5:20).
Thanksgiving
(vs. 3-8)
The opening thanksgiving in vs. 3-8 is full and
appropriate. Its content is determined
by the state of this Church,
and by the apostle’s relation to it through Epaphras,
(shortened name of
Epaphroditus) and his own present
position.
3 “We give thanks to God and the Father of
our Lord Jesus Christ,” -
We; Timothy and I (compare I Thessalonians 1:2; II Thessalonians 1:3;
II Corinthians 1:3-4).
The Revised Text omits “and” between “God” and “Father,”
on evidence numerically
slight, but sufficient; especially as in every other instance of
this combination the
conjunction is present. “Father” is also without definite article
in the better attested
(Revised) reading. The words, “Father of our Lord Jesus
Christ,” bear, therefore, an explanatory, quasi-predicative force.
Paul wishes his
readers to understand
that he gives thanks to God on their account distinctly under
this aspect, regarded
as “Father of
Christ.” He has just spoken of “our Father,”
and now adds, “Father
of our Lord Jesus Christ,” suggesting that it is in this relation
that we know God as “our Father,” the Author of
grace and peace, the Object of
Christian thanksgiving.
So the sovereign and exclusive mediation of Christ, the ruling
idea of the whole
Epistle, is thrown into bold relief at the outset; and, in this light,
the unique omissions of
vs. 2-3 explain and justify each other. This fatherhood
embraces the entire
Person and offices of the Son as “our Lord Jesus Christ” -
“praying always for you.” -
(v. 9; ch. 2:1-3; Philippians 1:4; Romans 1:9 [I
remember writing home
to my parents from Florida in the fall of 1961 and
mentioning Romans
1:9-12 – that was a half century ago – I recommend a
study of Psalm 90 –
this web site on the
brevity of life - CY - 2011). The
apostle had known from
the first of the existence of this Church; and had already
been in communication with it (see Introduction). He had, therefore,
a general
prayerful interest in
the Colossians (II Corinthians 11:28), that has been quickened
to joyful thanksgiving
(ch. 2:5; compare I Thessalonians 3:6-10) by the arrival of
Epaphras. “Always” and “for you” — either or both
of the phrases — may be
joined grammatically to
“we give thanks” or to “praying:” the latter connection
is preferable;
similarly in Philemon 1:4; in Ephesians 1:16 the turn of expression is
different.
4 “Since we heard of
your faith in Christ Jesus, and of the love which
ye have to all the saints.” - (Ephesians 1:15; Philemon 1:5 - R.V.;
I Thessalonians 4:9-10;
I John 3:23; II John 1:4; III John 1:3-4). “Having
heard”
more immediately from Epaphras (vs. 8-9).
Note the characteristic recurrence
of this word: he had heard of their faith and
love, as they had heard before
the word of truth (v.
5); from the day they had heard they had borne
fruit (v. 6), and
he, in return, from the day he heard of it, had not ceased
to pray for them (v. 9); see note on v. 8; and compare I
Thessalonians 1:5 and
2:2 with 3:6 (Greek).
“In Christ Jesus” is attached to “faith” (as to “brethren”
in v. 2) so closely as
to form with it a single idea; to be “in Christ Jesus” is of the
very essence of this
faith and brotherhood. “Faith in Christ,” “believe in Christ,”
in our English Bible,
commonly represent a different Greek preposition, εἰς - eis -
(literally, into or unto Christ); only in the pastoral
Epistles and in Ephesians 1:15 —
not in Galatians 3:26
or Romans 3:25 do we find, as here, πίστις ἐν
Ξριστῷ -
pistis en Christo - In Christ faith rests, finding its abiding ground and element of life.
In the Epistles of this
period the Christian state appears chiefly as “life in Christ;”
rather than, as in the
earlier letters, as “salvation through Christ” (compare Romans
5 and ch. 2:9-15). The “love” of the Colossians
evokes thanksgiving, as that which
they have “toward all the saints;” for
as the Church extended Christian love needed
to be more catholic
[universal]- (v. 6; ch. 3:11), and Colossian error in particular
tended to exclusiveness
and caste feeling (see note on v. 28). The iteration of “all”
in this Epistle is
remarkable.
5 “For the hope which is laid up for you in
heaven,” - Colossians 3:4;
Ephesians 1:12-14;
Philippians 3:20-21;Romans 8:18-25; I Corinthians. 15:50-58;
II Corinthians 5:1-5; I
Thessalonians 4:13-17; I Peter 1:3-5; Matthew 6:20; 19:21;
Luke 12:33; John
14:2-3). “Hope” is objective — matter of hope, as in
Galatians 5:5; Titus
2:13; Hebrews 6:18. St. Paul speaks most of heaven
and
heavenly things in the letters of
this period. V. 4 gives the nearest grammatical
connection for this clause; and many recent
commentators, following Greek
interpreters,
accordingly find here that which “evokes and conditions” the
Colossians’ “love” or
“faith and love”. But this construction
we reject. For
it makes the heavenly
reward the reason of the Colossians’ present (faith and)
love, reversing the
true and Pauline order of thought (Romans 5:1-5; 8:28-39;
15:13; Ephesians 1:13;
compare I John 4:17-18); while, on the other hand,
the heavenly hope is
the last and highest ground of the apostle’s thanksgivings and
encouragements, and the
forfeiture or impairing of it the chief matter of his fears
and warnings throughout
the Epistles of this group. (ch. 1:12,
22-23, 27-28; 2:18;
3:4, 24; Ephesians
1:13-14; 2:12; Galatians 1:6-9; 4:4; Philippians 1:6; 2:16; 3:11-21:
compare I Peter.
1:3-4). What the apostle hears of “the faith and love” of the
Colossian brethren
moves him to give thanks for “the hope which is in store for
them
in heaven.” Of that hope this faith
and love are to him a pledge and an
earnest, even as the “seal of the Spirit” (Ephesians 1:14) and the “peace of Christ
in their hearts” (ch.3:15; see note) are to themselves. Similarly, in
Philippians
1:27-28 and II Thessalonians 1:4-5, from the present
faith and patience of the saints
the certainty of their
future blessedness is argued. By singling out this hope
as chief
matter of thanksgiving
here, the apostle enhances its certainty and its value in his
readers’ eyes. From the
general occasion and ground of his thanksgiving in the
Christian state and
prospects of his readers, Paul proceeds to dwell on certain
special circumstances which enhanced his gratitude to God (vs. 5b-8). “whereof
ye heard before in the word of truth of the gospel;” - or, good tidings (vs.7,23;
ch. 2:7; Ephesians
1:13; 4:15, 21; Galatians 1:6-9; 3:1-4; 4:9; 5:7; I Thessalonians
1:5; 2:13; 4:1; II
Thessalonians 2:13-15; I Peter 5:12). There is a veiled polemic
reference in “the word
of the truth of
the gospel” (compare v. 7 and parallels from
Galatians). The word “before” (aforetime) contrasts their
earlier with their later
lessons, the true
gospel of Epaphras with the false gospel of recent teachers. Others
interpret, less
suitably: heard already (before my writing), or heard beforehand
(before the fulfilment of the hope). It is
in Paul’s manner to refer his readers at
the outset to their
conversion and first Christian experiences (see parallel
passages). Their hope was directly at stake
in the controversy with Colossian error.
Here we meet the first
of those cumulative combinations of nouns, so marked a feature
of the style of
Colossians and Ephesians, which are made a reproach against these
Epistles by some
critics; but each is appropriate in its place.
6 “Which is come unto you, as it is in all
the world; and bringeth forth fruit,
as it doth also in you,” -
Romans 1:8; I
Thessalonians 1:8; II Corinthians 2:14;
Acts 2:47; 5:14; 6:7;
9:31; 11:21; 12:24; 19:20). The words, “and
increasing,”
are added to the text to make it καρποφορούμενον
καὶ αὐξανόμενον –
karpophoroumenon kai auxanomenon -“bearing fruit and increasing”- on
the testimony, all but
unanimous, of the older witnesses. (my Greek New Testament
also – CY – 2011) -
Their propriety is manifest; for the success of
the gospel at
Colossae was a gratifying evidence, both of its
inherent fruitfulness, and
of
its rapid progress in the Gentile world. Stationary at Rome, Paul with his
messengers coming and
going, and news reaching him from time to time of the
advance of the Christian
cause, the strong expression, “in all the world,” is
natural to Paul. From Rome “all the world” is surveyed, just as what takes place
at Rome seems to
resound “in all the world” (Romans 1:8). Bearing
fruit
(verb in middle voice, implying
inherent energy) precedes growing — the first
describing the inner
working, the second the outward
extension of the gospel.
For “bearing fruit,”
compare Ephesians 5:9; Galatians 5:22-23; Philippians 1:11;
John 15:8,16: and for
“growing,” II Thessalonians 3:1; Matthew 13:31-33;
and parallel passages;
see also v. 11. In the last clause the expression “doubles
back upon itself” in a
fashion characteristic of Paul, whose sentences grow and
change their form like
living things while he indites them (compare ch. 3:13;
I Thessalonians 1:5-8;
4:1, Revised Version): the coming of the gospel to Colossae
suggests the thought of
its advent in the world, and this gives place to the fuller idea
of its fruitfulness and
expansion, which in turn is evidenced by its effect at
Colossae – “since the day ye heard of it, and knew the
grace of
God in truth.” (v. 5; ch. 2:6-7;
Ephesians 1:13; 4:21; I Thessalonians 2:1-2,
13; I Corinthians 2:1-5; 15:1-11; II Corinthians 1:19; Galatians 1:6,11;
3:1-3;
II Timothy 3:14). For their progress had been continuous
(compare Philippians 1:5).
The Authorized Version
maintains the connection of thought in understanding
“the gospel” as object of “heard.” The verb ἐπέγνωτε, - epegnote - knew
well, realized - with ἐπίγνωσις – epignosis – full
knowledge, recognition,
discernment – (v. 9, etc.), belongs specially to the vocabulary of this group
of Epistles. Knowledge, in I Corinthians, is
denoted by the simple gnosis. But this
word became at an early time
the watchword of the heretical
Gnostics (“ men of
knowledge:” compare I
Timothy 6:20); and the false teachers of Colossae pretended
to an intellectual
superiority, asserted, we may imagine, in much the same way
(compare ch. 2:2-4, 8, 23). The apostle
now prefers the more precise and distinctive
epignosis (επίγινώσκω – epiginosko - meaning” accurate” or
“advanced
knowledge.” “To hear the gospel” is “to know well the grace of God”
(Acts 20:24; Romans 3:21-26; II Corinthians 5:20 —
6:1; John 1:17); the full
knowledge of which “in truth” (v. 5; Ephesians 4:14, 15, 20-24) would preserve
the Colossians from
knowledge falsely so called.
7 “As ye also learned of Epaphras, our dear
fellow-servant,” - literally,
bondman (Ephesians 4:20; II Timothy 3:14). Only in ch.4:7 does the
epithet
“fellow-bondman” appear again in Paul (the Revisers in these two places omit
their marginal
“bondservant”). The dominant thought of Christ Jesus “the Lord”
(ch. 2:6; 3:22-4:1) possibly
dictates this expression. That the Colossians had
received the gospel in
this way from Epaphras, a disciple of Paul, was a
striking proof of its
fruitfulness, and a further cause for thanksgiving on his
own part - “who
is for you a faithful minister of Christ;” -
(ch. 4:12-13;
II Corinthians 8:22;
Philippians 2:25-30).
He puts his seal upon
the ministry of
Epaphras, and
vindicates it against all
questioning at home It
was as Paul’s
representative that
Epaphras had ministered in Colossae, and to him he now
reported his success;
and this justified the apostle in claiming the Colossians as
his own charge, and in
writing to them in the terms of this letter (ch. 2:1-2, 5-7:
compare Romans 15:20;
II Corinthians 10:13-16). “Minister” as translated here
is really - (διάκονος,
- diaconos - deacon, in its official sense found in Paul first
in Philippians 1:1,
then in I
Timothy) is to be distinguished from the “servant”
(δοῦλος - doulos – servant, in bondage - slave) of the last clause, and
from
(ὑπηρέτης –- huperetes – translated
minister; assistant; under rower;
as distinguished from a
seaman; hence it came to denote any subordinate
acting under another’s
direction - I
Corinthians 4:1; Acts 13:5; 26:16), and
(θεράπων – therapon - to
serve; to heal as “attendant;” - Hebrews
3:5) -
It is a favorite word
of Paul’s, and points to the service rendered, while other
terms indicate the
status of the servant.
8 “Who also declared unto us your love in the
Spirit.” (II Corinthians 7:7; 8:7;
I Thessalonians 3:6; Philippians 4:10); i.e. your love to us. Timothy and myself,
especially if we read “in our behalf” in ver. 7 – Epaphras had
conveyed the blessings
of the gospel from Paul
to the Colossians, and they now send back
the grateful
assurance of their love
by the same channel. This was a choice fruit of the gospel in
them (compare
Philippians 4:10,15-18), and such a reference to it gives a kindly
conclusion to the thanksgiving. The Spirit
is the ruling element of the
Colossians’ love
(Galatians 5:22) Love-in-the-Spirit forms a single compound phrase, like
“faith-in-Christ-Jesus” (v. 4). The one Spirit dwells alike in all the members of
Christ’s body, however
sundered by place or circumstance (Ephesians 4:1-4), and
makes them one in love
to each other as to Him (John 13:34-35; I John 3:23-24).
“Spirit” occurs besides in this Epistle only in ch. 2:5 (but see “spiritual,” v. 9).
Prayer
(vs. 9-14)
The opening prayer rises out of the
foregoing thanksgiving, and leads up
to the chief doctrinal
statement of the Epistle (vs.15-20: compare, for the connection,
Ephesians 1:15-23; Romans 1:8-17). The burden of this prayer, as in
other letters of
this period, is the Church’s need of knowledge (compare Ephesians
1:17-18;
Philippians 1:9-10).
Here this desire has its fullest expression, as the necessity of the
Colossians in this
respect was the more urgent and their situation, therefore, the more
fully representative of
the stage in the history of the Pauline Churches now commencing.
He asks for his readers
- a fuller knowledge of the Divine will (v. 9);
- to result in greater pleasing to God (v. 10 a),
- due to increased moral fruitfulness and spiritual
growth (v.10 b),
- to patience under suffering (v. 11),
- and to thankfulness for the blessings of redemption
(vs. 12-14).
9 “For this cause we also,” - (Ephesians 1:15-17; I Thessalonians
3:6-13).
Timothy and I, in
return for your love to us (v. 8) and in response to this good news
about you (vs. 4-6) – “since the day we heard it,” - an echo of “from the day
that ye heard it” (v. 6) – “do not cease to pray for you, and to desire”
- The
former is a general
expression (v. 3), the latter points to some special matter of
petition to follow.
This second verb αἰτούμενοι - aitoumenoi - while being asked
for - from αἱτέω - aiteo – request - αἵτημα - aitema – something asked for), Paul
only uses elsewhere of
prayer to God in Ephesians 3:13, 20 -
“that ye may be filled
with (or, made complete in) the knowledge of His
will” - (ch. 2:10; 4:12; Ephesians
3:18-19; Romans 12:2;
Hebrews 13:21). On “knowledge” (ἐπίγνωσις), see note. to v. 6.
“With the knowledge” represents the Greek accusative of
specification (as in
Philippians 1:11); and
the verb πληρωθῆτε -– plaerothote – ye
may be being filled -
(compare note on πλήρωμα, v. 19), as in v. 25 and
ch. 2:10, denotes “fulfilled” or
“made complete,” rather
than “made full” — “made complete as to the full knowledge,”
etc. “His will” (“God’s will,” v. 1; ch. 4:12) need
not be limited to the original purpose
of salvation (Ephesians 1:9), or to His moral requirements respecting Christian
believers
(v. 10), but includes “the whole counsel of God” (Acts 20:27) made
known to us
in Christ (vs. 26-27). “in all
wisdom and spiritual understanding (ch.2:2;
Ephesians 5:17;
Philippians 1:9; I Corinthians 14:20). Wisdom,
in its highest sense,
is the sum of personal
excellence as belonging to the mind; it implies a vital knowledge
of Divine truth, forming
the sentiments and determining the will as it possesses the
reason, Hence the word
occurs in a great variety of connections: “Wisdom
and
knowledge” (ch.2:3), “and prudence” (Ephesians 1:8), etc. For this Church the
apostle asks specially
the gift of understanding or comprehension, (compare 2:2;
only in Ephesians 3:4
and II Timothy 2:7 besides, in Paul; I Corinthians 1:19
from Septuagint), the
power of putting things together (σύνεσις –- sunesis –
prudence) -of discerning the
relations of different truths, the logical bearing and
consequences of one’s
principles. For the errors invading Colossae were of
a Gnostic type, mystic
at once and rationalistic; against which a clear and
well-informed
understanding was the best protection (compare notes on
“truth,” in vs. 5-6; also ch. 2:4, 8, 18, 23; Ephesians 4:13-14). This “wisdom
and understanding” are
“spiritual,” as inspired by the Divine Spirit (compare
the use of “spirit,” “spiritual,” in I Corinthians
12:1-11; Galatians 5:16, 25; 6:1;
Ephesians 1:17; 3:16-19), and opposed to all “wisdom of the flesh,” the
unrenewed
nature of man (ch.2:18; I
Corinthians 2:4-8, 13-15; James 3:15).
(Once again I remind
you of this profound truth – EVERY UNREGENERATE
MAN IS AN ABORTION – C. H. Spurgeon – CY – 2011)
(The next verse,
as many of the above and following, are a study in themselves.
I highly recommend
looking up each verse referenced and to meditate on its
teaching – This is
Christianity in a nutshell. CY – 2011)
10 “That ye
might walk worthy of the Lord unto all pleasing,” - ( Ephesians 4:1;
Philippians 1:27; I
Thessalonians 2:12; 4:1; II Thessalonians 1:5, 11; I John 2:6;
Revelation 3:4; Hebrews
13:21); so as to please him in every way. The end of all
knowledge, the apostle would say, is CONDUCT. Spiritual enlightenment (v.
9)
enables the Christian
to walk (a
Hebraism adopted also into biblical English) in a way
“worthy of the Lord” (Christ, Colossians 2:6; 3:24; Acts 20:19, etc.),
becoming
those who have such a
Lord and who profess to be His servants. And to be “worthy
of Christ” is to “please God” (Romans 8:29; Ephesians 1:4-5,11; I Corinthians 1:9).
This is the ideal and
the aim of the religious life throughout the Bible (compare I Samuel
13:14; Micah 6:6-8;
Hebrews 11:5-6; John 8:29; Romans 8:8). The characteristics of
this walk are set forth
by three coordinate participial phrases (vs. 10b-12), standing in
the half independent
nominative case instead of the more regular accusative (as
agreeing with the
understood object of the infinitive περιπατῆσαι -– peripataesai -
to walk – compare, for the idiom, ch. 3:16, also 2:2). “being fruitful in every good
work,” Ephesians 4:28;
Galatians 6:9-10; I Thessalonians 5:15; II Thessalonians 2:
16-17; I Timothy 5:10;
Titus 3:8; Hebrews 13:16; Acts 9:36). “Good
work” is that
which is beneficial, practically good (see parallel passages). “In
every good work”
might grammatically qualify the foregoing” pleasing ‘
(so Revised Version margin
and many older
interpreters), but appears to be parallel in position and sense with
“in
all power” (v. 11). On“bearing fruit” (active in voice where the subject is personal:
compare ἐνέργειαν – energeian - worketh; in
action; operation – where we get
the word energy - in Colossians 1:29, where
the word is used twice and
in Philippians 2:13) - “and increasing in the knowledge of God.” -
While doing
good to his fellow-man,
the Christian is “increasing in the knowledge of God.”
(Colossians 2:19; Ephesians
4:13-16; II Peter 3:18; I Corinthians 3:1-2; 14:20; 16:13;
Hebrews 5:12-14). His
own nature becomes larger, stronger, more complete. Here
it is individual
(internal) growth, in v. 6 collective (external) growth (of the gospel,
the Church) that is implied; the two are
combined in Ephesians 4:13-16. The
dative τῇ ἐπιγνώσει - tae epignosei (so best copies and Revised Text: the Received
Text, unto the knowledge, is a repetition of v. 9) is “dative of instrument” rather
than “of respect” (in the knowledge; so Revised Version).
11 “Strengthened with
all might, according to His glorious power, unto all
patience and longsuffering with joyfulness;” (vs. 24, 29;
Ephesians 1:19; 3:16;
6:10; I Corinthians
16:13; II Timothy 1:7-8; 2:1,3,9-10; I Peter 5:10). The same
word is repeated as
noun and verb (δύναμις – dunamis - power, δυναμόω -
dunamo-o; empower; strengthen) with a strong Hebraistic sort of emphasis
(otherwise in Ephesians
3:16). In all (every kind of) power gives the mode,
according to the might of His glory the measure, and unto all patience, etc.,
the end of this Divine
strengthening. “Might” (κράτος - kratos – might), in distinction
from power (δύναμις) and other synonyms
(compare v. 29; Ephesians 1:19; 6:10),
implies “mastery,”
“sovereign sway,” and, except in Hebrews 2:14 (“might of death”),
is used in the New
Testament only
of the power of God. “Glory,” as in Philippians
3:21, bears a
substantive meaning of its own, and is not a mere attributive of “might.”
It is the splendor of God’s revelations of Himself, in which
His might
is so
conspicuous. Gazing on this glory, especially as seen in Christ (II Corinthians 4:6)
and the gospel (I
Timothy 1:11, Revised Version), the Christian discerns the might of
Him from whom it streams forth, and understands how that might is
engaged in his
behalf (Ephesians
1:19-20; compare Isaiah 40:28-29; 42:5-6); and this thought fills him
with invincible courage
and endurance. Patience is steadfastness and stout
heartedness under ill
fortune (not a mere resigned patience); long suffering is
gentleness of temper
and magnanimity under ill treatment (compare Colossians 3:12).
Christ, in His earthly
life, was the supreme example of patience (II Thessalonians 3:5,
Revised Version; I
Peter. 2:21-23; Hebrews 12:3-4), which is “wrought
by tribulation”
(Romans 5:4): longsuffering finds its pattern in
God’s dealing with “the unthankful
and evil” (Luke 6:35: Romans 2:4; I Timothy 1:16; I Peter. 3:20; II
Peter 3:15).
“With
joyfulness” belongs to this clause
rather than the next, and lends a more vivid
force to the foregoing
words, while comparatively needless if prefixed to those that
follow. (This paradox is genuinely Pauline, and
arises from personal experience
(compare v. 24;
Philippians 1:29; Romans 5:3; I Thessalonians 1:6; II Corinthians
1:4-8; 6:10; 12:9-10).
Introduction
(vs. 1-11)
·
THE
SALUTATION.
Ø
Paul and Timothy.
o
“Paul,
apostle of Christ Jesus by the will of God” — “not of men, nor
by men” (Galatians 1:1;
2:8; 1 Corinthians
15:9-10; 1 Timothy 2:7;
Acts 9:15), as every true minister of Christ is
able to say, holding
his office, not by his own seeking or scheming, nor by election of the
Church alone, though that is needful in its
place (Acts 13:1-3), but by
a distinct Divine appointment (John 21:15-17; Acts 20:28).
o
The apostle delights to honour his associates. With every right to
speak simply in his own name, yet he adds that of “Timothy the
brother” (“ my fellow worker,” Romans 16:21; “my true
child in
faith,” 1 Timothy 1:1).
Not as a matter of courtesy and kind feeling
only, but in view of the future needs of the Church, its older and more
responsible officers should duly recognize young brother Timothy.
Ø
Saints and faithful brethren.
o
All true Christians are saints by their very calling, as persons
devoted to God and brought near to Him (ch. 3:12; 1
Peter 1:15-16;
2:5, 9; 1 John 1:3; Exodus 19:3-6) through the
blood of atonement
(Titus 2:14; Hebrews 9:14; 10:12, 14; Revelation 1:5-6), and by the
indwelling of the Holy Spirit (II Thessalonians 2:13; Titus 3:5), and
the continued influence of the truth (II Thessalonians 2:13; John
15:3-4, 7; 17:17). A
spotless moral life is the outcome of this
inward sanctity, which belongs to body as well as
soul
— “as becometh
saints” (Ephesians 5:3; II Timothy 2:19-21;
II Corinthians
6:17; 1 Thessalonians 5:23).
o
They are brethren to each other “in Christ,” having access through
Him “in one
Spirit to the Father,” and belonging to “the household
of God” (Ephesians
2:18-22; 4:1-4; Colossians 3:11-14; Galatians
6:10; 1 Thessalonians 4:9-10; John 13:14;
15:12-17; 1 John
2:7-11; 3:23); and
faithful to Christ the Head and to the brotherhood,
when their faith is assaulted and their unity endangered (here
ch. 2:7, 19; 3:15; 4:3, 15-17; Philippians 1:27).
Ø
Grace and peace.
o
All Divine blessing is matter of grace to us as dependent creatures, but
especially as fallen and sinful. It is “the
grace of God that brings
salvation” (Titus 2:11; Ephesians
2:5), which
“superabounded where
sin abounded” (Romans
5:20), and is the source of all good in man
(1 Corinthians 15:10) and of all we hope for (II Thessalonians 2:16;
II Timothy 1:9-10; Acts 15:11). It is the
outflow of God’s love, of
His “kindness
and philanthropy” (Titus 3:4); and has its supreme
expression in “Jesus
Christ and Him crucified” (Romans 5:8;
Hebrews 2:9; John 1:17; 3:16; 1 John 4:10). Our
everlasting
songs will resound “to the
praise of the glory of His grace”
(Ephesians 1:6; Revelation 1:5-6; 5:12-13;
7:10).
o
Peace is the effect of grace within the soul — the end of its war with
God in forgiveness of sin (vs. 14, 20; Ephesians
2:16; II Corinthians
5:19; Romans 5:1), the restoring of inward
harmony and health
(Romans 8:6), freedom from fear and trouble
(Colossians 3:15;
Philippians 4:7; John 14:27), bearing fruit in
mutual concord
and amity (Ephesians 2:14-16; Romans 15:7; II Thessalonians
3:16). It is the gift, the legacy of Christ
(Ephesians 1:2; 2:14, 17;
John 14:27; 16:33; 20:19, 26). These
all-comprising gifts are primarily
“from God our Father.” Grace is the outgoing of the Father’s love
toward His rebel children (Acts 17:28; Ephesians 2:4-5; Luke 15:11-
32), and peace the reuniting of the child to the Divine family
(Ephesians 2:18-19).
·
THE
THANKSGIVING.
Ø The essentials of the Christian life. (vs. 3-5.) “Fides, amor, spes:
summa Christianismi” (Bengel).
Compare the order and relation of the
three graces here and in 1
Thessalonians 1:3; Ephesians 1:15-18;
with 1 Corinthians 13:13; also Hebrews 10:22-25,
Revised Version.
o
“To hear of
your faith in Christ Jesus” is good news indeed. So in
the
case of a child or friend; how much more in that of a whole community!
What boundless and endless possibilities of good
are implied in this
single fact! It is the birth of true, eternal life (ch. 2:12-13; Romans
6:1-11; John
1:12; 3:36; 6:47, 57; 17:3), the entrance into a fellowship
with Christ (1 Corinthians 1:9) which brings a happiness and power to
which there is no measure (1 Peter 1:8; 1 John 1:3- 4; John 7:38; 15:11;
16:22; Philippians 4:13).
o
“Faith
worketh by love” (Galatians 5:6); hearing of the first, if it be
genuine, one is sure to hear of the second. Love is the first “fruit of the
Spirit” (Galatians 5:22), the witness of a Divine life
in the soul (1 John
3:14; 5:1). This love is universal — a family affection, going out to all
the children of God, the saints everywhere and of all times, whenever
we see them or hear or read of them; overleaping every national,
social, or (alas that we should have to add!) ecclesiastical barrier
(ch. 3:11;
Galatians 3:28).
o
But the present state and character of
Christians call for thanksgiving
on their account, most of all, “because
of the hope in store for them in
heaven.” Faith and love
are unspeakable blessings even now; but what
“if in this life only we had hoped in Christ” (1 Corinthians 15:19)? It is
the thought of what awaits the Colossian believers in heaven, the
conviction that they have “Christ in
them, the hope of glory” (v. 27;
ch. 3:4), that fills
the apostle’s heart with joy (Philippians 1:6;
II Thessalonians 1:3-5; 1 Peter. 1:3-7; John
14:2-3; 17:24).
So in regard to himself (Philippians 1:21-23; II
Corinthians 5:1-8;
II Timothy 4:6-8). Finis coronat opus (the
end crowns the work).
It is the grand outlook, the glorious prospect
beyond death, that
gives security and dignity, a serene calmness and a buoyant energy,
to the Christian life (Romans 5:1-5; 8:18, 35-39; 1 Corinthians 15:58;
II Corinthians 4:16-18; Philippians 1:20; II Timothy 1:12;
Hebrews
11:13, 35; Revelation 2:10). This hope will not
deceive; it is founded
on “the word of the truth of the gospel” (1
Corinthians 15:15;
II Peter 1:16).
Ø The progress of the gospel. (vs. 6-8.)
o
It spreads by its inherent
fruitfulness, by the living energy with which it
works in those who receive it, by the silent contagion of conviction and
example, acting continuously as leaven on the surrounding mass of the
world (Matthew 13:33). The fruit it produces in the lives of those who
receive it becomes seed in its turn for the soil around. Epaphras has
heard the gospel from
practices it there, and the
1 Thessalonians 1:8-10).
o
At the same time, it has its special messengers and advocates —
“servants of
Christ and stewards of the mysteries of God”
(1 Corinthians 4:1); “Ye learned from Epaphras”
(ch. 4:12;
Romans 12:5-8; 1 Corinthians 12:28; Ephesians
4:11-12). “A
faithful
minister of Christ:” how honourable the title! how great
the reward (1 Peter 5:1-4)! We note the care of
the apostle to commend
and support his
fellow servant, and the grateful and graceful way with
which he refers to the love of the Colossians to
himself. The progress
of the gospel is not a little helped by mutual
recognition and
confidence of this kind on the part of Christ’s
servants towards
each other.
·
THE OPENING
PRAYER.
Ø Christian knowledge (vs. 9-10.)
o
We so often find knowledge divorced from action, the head and the
heart at
variance, that we are apt to exclaim, “Knowledge, alas!
‘tis all
in vain.” But it is, nevertheless, a
precondition of all saving faith and
all right action. In it lies the beginning of
the soul’s life (v. 6b), the
means of its growth and advancement (v. 10, “by the knowledge of
God” (How does one go about obtaining this knowledge? I got
to thinking and thought, “Well, you go to
school!” Then my
thought turned to crash courses like many do in
high school
or college and I wondered if they have a book on
The Bible
for Dummies,
and, lo, and behold, they do. This is not what
I would recommend because of the implied
inferior nature of
its qualities [though it may be twenty times
more effective
in teaching than my website. I would recommend
https://www.adultbibleclass.com
as a good source, but it is
not as concise as the volume below. Anyway, we
all are graciously
given time, a normal person has been given a lot
of it, plus an
inquisitive spirit, and if we would discipline
ourselves
to a daily study of God’s Word, it is amazing
how much God
will reveal unto us and how much territory we
can cover
in a year towards that goal. Regardless of your sources,
pick one or many and then allow the Holy Spirit
to open
God’s Word to you and before you know it, the
Spirit will
lead you to become a “born-again” Christian if
you are not
saved and
your spiritual growth will startle and
encourage you!
CY - 2021)
They even have it in
PDF
The end towards which it strives (ch. 3:10; 1 Corinthians 13:12;
John 17:3). True, “we
know in part,” and are “rather
known by
God” than know Him (Galatians 4:9); and knowledge, therefore,
must go hand-in-hand with the “faith that worketh by love.” Otherwise
it“puffeth up,” and needs to be humbled beneath the supremacy
of love
(1 Corinthians 8:1-3; ch. 13 [all]; 1 John 4:7-8;
John 13:17; 14:15-17;
16:13). (“Now if any man have not the spirit of God he is
not of His!”
(Romans 8:9)
But it is possible to exalt love in a one sided, prejudicial
way; and then the prayer of Philippians 1:9 should be called to mind.
(A passage greatly emphasized when we studied
Philippians in the
last few weeks.
CY - 2021)
o
Knowledge in the form of a sound and manly understanding
(1 Corinthians 14:20), an instructed and well
ordered comprehension
of the system of Christian truth, is necessary
for the Church, absolutely
necessary for her teachers, and especially in
times of mental conflict,
such as that on which the Asiatic Churches were
then entering, and
such as that which is now reaching an acute
stage in our modern
Christendom. In her
contention with heresy and skepticism, the
Church’s strength depends on the amount of “spiritual wisdom
and understanding” possessed by her members. And the
understanding is a spiritual faculty, that needs
to be informed and
guided by the Holy Spirit, the Spirit of truth.
o
Yet Christian knowledge can never be merely
abstract, terminating in
the intellect; for it is “knowledge of God’s will.” All its doctrines
bear on practice; its principles of truth are laws of life; its
teachings,
its commands. It concentrates reason, feeling,
will, in the unity of a
spiritual life, where each predominates in turn,
and every faculty
sustains and quickens every other (compare
Ephesians 4:13-15;
John 7:17; 14:15-17).
Ø Christian conduct. (vs. 10-12.)
o
Advancing to a completer knowledge of God’s will, the Christian
man more and more “bears fruit in every good work.” For he knows
that God’s
will is the well being of men, and that he cannot please
Him better, or cooperate more effectually with his gracious
purposes towards mankind, than by “doing good, as he has
opportunity,
to all men, and especially to those that are of the
household of
faith” (Galatians 6:10; 1
Timothy 2:3-4; Titus 3:8;
Hebrews 13:16; 1 Peter 2:12-15; Matthew 5:14-16,
44-48; 22:36-40).
o
And in him “patience
has its perfect work.” “In all power he is
strengthened,
according to the might of God’s glory” — to what
end? In order to do
some great thing, one would suppose; but no,
it is “unto all
patience and long suffering.” Patience is the
mark
of strength. In suffering human nature is most
receptive of
THE POWER
OF GOD! (“Thy
people shall be willing in the
day of
thy power.” Psalm 110:3) And on
that lonely sick bed,
where some quiet sufferer lies, may
oftentimes be witnessed a
display of “the might of His glory” which the grandest
achievements of the Christian hero will
scarcely equal (II Corinthians
12:9-10; Romans 5:3; Hebrews 2:10; 5:7-9; 12:1-3; James 1:2-4;
Revelation 7:13-15). Perhaps imprisonment had helped to teach the
ardent and restless spirit of the apostle this lesson. He endures
“with
joyfulness,” not with a mere passive and dumb submission;
for he suffers
“by the will of
God” (Acts 9:16; 5:41;
Hebrews
12:5-10; 1 Peter. 3:17). “It was granted” him (Philippians 1:29,
ἐχαρίσθη - echaristhae - is graced; is graciously granted; -
“made matter of grace and favor”) “to suffer for Christ’s
sake;”
and thus, at least, he can glorify Him, if in no other way (1 Peter
2:19-20). For whatever gifts or means for doing good may be wanting
to us, we have at any rate the capacity of suffering.
o
And whether doing or bearing his Lord’s will, the Christian’s life
will be a constant “thanksgiving
to the Father.” At the thought of the
blessings of redemption (vs. 12-14), as he gains a deeper insight into
all “the good
and acceptable and perfect will of
God,” new songs of
praise break forth
ever and again from his soul. He is a child and heir
of God (Romans
8:14-17), joint
heir with Christ and with his saints
(Ephesians 3:6;
Titus 3:7; Galatians 3:29), in the realm of
light where
his soul
already dwells, and whose light will shine for
him “more and
more unto
the perfect day.” (Proverbs
4:18) He rejoices “in hope of
the glory of God.” How shall he not, therefore, give thanks! So
God would have it (1 Thessalonians 5:16-18).
o
And so walking, he walks “worthy of the Lord unto all pleasing”
(Ephesians 5:10; Romans 12:2). God’s smile rests
upon him from
day to day. “The
Lord taketh pleasure in His servants.” (Psalm
35:27)
Christ could say, “I do always
the things that please Him”
(John 8:29), and they who are “as He is in this world” can, in their
measure and degree, humbly say the same. They
abide in their
Saviour’s love (John 15:9-10). They have
“confidence towards God”
(1 John 3:21-22) — confidence even in the
thought of the day of
judgment (1 John 4:17). Pleasing God now, they
will be accepted then.
Ø The nature of
salvation. (vs. 12-14, 21-22.) For that inheritance for
which the Christian praises God he was “made meet,” and he is grateful
for the means, as well as for the end, of his salvation. He
holds the title
deeds of his heritage in certain acts and transactions on
the part of God
which make him meet for it, and make it meet for the Divine
Father to
invest him with it.
o
His salvation is an act of rescue — a redemption by
power. For men
were captives, under a dark and cruel tyranny
(Ephesians 2:2; 6:12;
II Corinthians 4:4; II Timothy 2:26; Acts 26:18;
Hebrews 2:14;
John 8:34; 12:31; 14:30; 16:11; Luke 4:6, 18).
When we
consider how inbred and inveterate is the power
of evil over mankind,
how allied with the disordered course of nature,
and how its working
in this world is a part of a vast, mysterious
confederacy of spiritual
forces acting powerfully and insensibly upon and
around us, we need
not wonder that our salvation is represented as a mighty and glorious
achievement of Divine power, one with that
exhibited in Christ’s
victory over death (ch. 2:12; Ephesians
1:19-20; ). Delivered, we
are at the same time translated — carried over at once into the
opposite camp as subjects and soldiers of Christ
Jesus; whose
kingdom is that where love rules, whose means and ends, counsels
and agencies, are all the ministers of love.
Light and love are one,
as darkness and hate (1 John 2:9-11; 4:7-5:5).
o
It is
equally an act of ransom — redemption by price. God cannot deny
Himself. He is “a just God and a Saviour.” His power works on the
lines laid down by His righteousness. He would
have destroyed rather
than saved us, would have violated the human conscience, had He
(conceivably) saved us without forgiveness; or
without a forgiveness
rationally grounded on some act of propitiation
that should make
amends for the guilty past. This propitiation, as it
frees us from the
power of Satan and of death, is OUR
RANSOM. The Son of God’s
love, if He would redeem us, must pay the price. What that price
should be, Divine justice determines, while Divine love provides it.
He bought us with “His
own blood” (Galatians 3:13; Acts 20:28;
1 Peter 1:18-19); “gave
his life a ransom” (Matthew 20:28; Titus 2:14).
o
And we may anticipate what follows in vs. 20-21,
by adding that it
is, finally, an act of reconciliation. God lays aside His holy resentment
against us as sinners, accepting the sacrifice
of Christ which He
Himself
has provided, offered on earth and by our Representative, as
a just and countervailing satisfaction “for the sins of the whole world”
(Romans 3:25; John 1:29; 1 John 2:2); while men
thereupon, becoming
aware of
this (Luke 2:14; Ephesians 2:17), cease from their enmity
and strife
against Him (II Corinthians 5:19-20). So “peace
is made
through the blood
of the cross” (Ephesians 2:16; Romans 5:1, 10-11).
And meeting God in this peace-making, men meet
each
other; the broken unity of mankind is restored
(ch. 3:11; Ephesians
2:13-16; John 11:51-52); and other worlds, it
may be, share with our
own in the “peace” established “on earth” (v. 20).
(The next verse,
as many of the above and following, are a study in themselves.
I highly recommend
looking up each verse referenced and to meditate on its
teaching – This is
Christianity in a nutshell. It took me
an hour and fifteen
minutes to edit
this verse and to verify each reference.
I received a blessing
and I trust you
will too - CY – 2011)
12 “Giving
thanks unto the Father, which hath made us (or, you)
meet
to be partakers of the inheritance of the saints in light.”
- (vs. 3-5; Acts 20:32;
26:18; Titus 3:7;
Ephesians 1:5, 11-14; Galatians 3:29; Romans 8:15-17). The
reading “us” is very doubtful. Some prefer “you,” as in the two
oldest manuscripts:
for the transition from
first to second person, compare ch. 2:13-14 (vs. 9-12). In the
same strain the apostle
gave thanks on their account (v. 5).
“Thanksgiving” is
prominent in this letter (ch. 2:7; 3:15, 17; 4:2), as “joy” in Philippians. The
title “the
Father” frequently stands alone in John’s Gospel, coming
from the lips of the Son,
but Paul employs it
thus only here and in Ephesians 3:14, Revised Version; Romans
8:15; Galatians 4:6 (compare
I John 3:1); see note on v. 2. Those “give thanks to the
Father” who gratefully acknowledge Him in “the spirit of adoption” as their
Father
through Christ (Romans
8:15; Galatians 4:1-7; Ephesians 1:5). And the Father makes
us
meet for the inheritance when He enables us to
call Him “Father” — “If
children,
then heirs.” (Romans 8:17) - (ἱκανόω - hikanoo -“To make meet; to render fit; to
make sufficient” ) the verb found besides only in II Corinthians 3:5-6 in
the New
Testament, “to make
sufficient,” Revised Version) is “to make competent,”
“to qualify”
for some position or
work. This meetness, already conferred on the Colossians,
consists in their forgiveness (v. 14) and adoption (Ephesians 1:5-7), which qualify
and entitle them to
receive the blessings of Christ’s kingdom (v. 13; Romans 5:1-2;
Galatians 3:26-29;
Ephesians 2:5-6; Titus 3:7), and which anticipate and
form the
basis of that worthiness of character
and fitness of condition in which they are
finally to be presented “perfect in Christ” (vs. 10, 22, 28; I Thessalonians
5:23-24); “Called
and (made us meet)” is one of the few
characteristic readings
of the great Vatican
Manuscript. “The
lot of the saints” is that entire wealth of
blessedness laid up for the people of God (Ephesians 1:3; 2:12; 3:6; 4:4-7), in
which each has his due share or part -compare v. 28;
Ephesians 4:7. Κλῆρος –
klaeros - “lot,
an inheritance” Acts 8:21; 26:18),
scarcely distinguishable from
the more usual κληρονομία – kleronomia - a lot, an
inherited property;
an inheritance - ch. 3:24; Ephesians 1:14, etc.; Acts 20:32; Hebrews
9:15;
I Peter 1:4), is used
in the Old Testament (Septuagint) of the sacred land as
“divided by lot,” and as “the lot” assigned to
Israel (Numbers 34:13;
Deuteronomy 4:21,
etc.), also of Jehovah Himself as “the lot” of the landless
Levites (Deuteronomy
10:9), and of Israel in turn as “the lot” of Jehovah
(Deuteronomy 4:20). (I
recommend Deuteronomy ch 32 v 9 –
God’s
Inheritance by Arthur
Pink – this web site – CY
– 2011) -It is
the divinely
allocated possession of
the people of God in His kingdom. It belongs to them as
“saints” (v. 2; Ephesians 2:19; Acts 20:32; 26:18; Psalm 15:1-5;
Numbers 35:34;
Jeremiah 2:7); and it
lies “in the
light,” in “the kingdom of the Son of God’s love”
(v. 13) that is filled with the light of the
knowledge of God proceeding from Christ
(II Corinthians 4:1-6;
John 1:4; 8:12), light here manifest “in
part” and in
conflict
with Satanic darkness
(v. 13; Ephesians 5:8-14; 6:11-12; I Thessalonians 5:4-8;
Romans 13:11-13; John
1:5), hereafter the full possession of God’s saints (ch. 3:4;
I Corinthians 13:12;
Romans 13:12; John 12:35-36; Revelation 21:23-25;
Isaiah 60:19-20).
Divine Meetness of the
Saints for their Inheritance
(v.
12)
“Giving thanks to the Father, who made us meet to be partakers of
the
inheritance of the saints in light.”
·
THE NATURE
AND GLORY OF THE INHERITANCE. Whether we
understand by it heaven or the blessings
of the kingdom is immaterial, but
the original suggests the idea of a joint inheritance, of which each
individual enjoys a part.
Ø It is an ancient inheritance. For “it is a kingdom prepared for you from
the foundation of the world” (Matthew 25:34). Its “Builder and
Maker” is God
Himself (II Corinthians 5:1).
Ø It is bound up with the coheirship of
Christ. (Romans 8:17-18;
Psalm 2) God makes us “heirs and rich
in faith” (
James 2:5). By
virtue of the coheirship, it is a
free, sure, satisfying, durable inheritance.
Ø It is a holy inheritance. It is “with the saints.” Only saints enjoy it with
one another. “The pure in
heart shall see God” (Matthew 5:8). No
unclean thing shall enter into God’s
kingdom (Acts 20:32; 26:18;
1 Thessalonians 1:10).
Ø
It
is an inheritance “in
light.”
o The Lamb is
the Light of heaven (Revelation 21:23).
o There will
be clear vision in heaven’s light. Whatever
“makes manifest is light.” (Ephesians
5:13)
o “In thy light we shall see light.” (Psalm 36:9)
o We shall “know even as we are
known.” (I Corinthians 13:12)
o We shall “see face to face.” (ibid.)
o We shall
dwell for ever “in
the light of God’s countenance.”
(Psalm 89:15)
There will be no darkness there.
·
THE
MEETNESS FOR THE INHERITANCE.
Ø It is implied that we have no natural
meetness for it. We could not merit
it by our righteousness, and our spirits are out
of harmony with its joys.
There is nothing in us but “enmity against
God” (Romans 8:7). The
spirit which is in moral darkness
cares not for the light.
Ø
The
meetness is given to us.
o We are made
meet by our calling, by our justification, by our
adoption.
o We are made meet for it by our sanctification. The Father
gives us, along with the kingdom,
the disposition, inclination,
behaviour of heirs, sons, kings, and
priests.
·
THE AUTHOR
OF THIS MEETNESS. “The Father.”
Ø It is He who hath
begotten us to the inheritance. (1 Peter 1:3.)
Ø
It is He only who can pardon us and accept us.
Ø
It is He who is the Fountain of all holiness.
Ø
It is He who is stronger than all to preserve us to the end and
crown
us with final glory. (Jude 1:24;
Ephesians 1:17.)
·
THE DUTY
OF THANKSGIVING. “Giving thanks to the
Father.”
Ø
A sanctified heart is ready to acknowledge the
instrument by which
good is received, yet more the Author of blessing.
Ø It honors God to
thank Him. “Whoso offereth praise glorifieth me”
(Psalm 50:23).
Ø A thankful heart is
sure of a gracious hearing. The more thankful
we are for mercies received the more ground have
we to expect more
mercies.
Verses 13-14 proceed to
show how this qualification has been gained.
13 “Who hath delivered us
from the power of darkness, and hath
translated us into the kingdom of His dear Son:” (Ephesians 5:8; 6:12;
Romans 7:14-8:4; I
Corinthians 15:56-57; I Thessalonians 1:9-10; I Peter 2:9;
I John 1:5-7; 2:7-11).
(ῤύομαι:– rhuomai – to
rescue; preserve from; to deliver)
I Thessalonians 1:10;
Romans 7:24; II Corinthians 1:10; II Timothy 4:17-18, — to
be carefully distinguished from
other Greek verbs rendered “deliver”) implies the evil
state
of the rescued, the superior power of the Rescuer, and a conflict issuing
in deliverance. Paul repeatedly associates the figure of darkness with the language
of warfare (Ephesians
6:12; Romans 13:12; I Thessalonians 5:8; compare John 1:5,
Revised Version
margin). “Dominion of darkness” — same as
“dominion of Satan”
(Acts 26:18). ἐξουσίας – exousia – to
exercise authority - as distinguished from
δύναμις – dunamis - power, vs. 11, 29), is “right,”
“authority” -
(compare I Corinthians
9:4-6; John 1:12;.
17:2): the power of Satan is not mere external
force, but takes the
form of established and
(as it were) legalized dominion
(I Corinthians 15:56;
Luke 4:6; John 12:31). “The darkness” is precisely opposed to “the light” (v.12),
being the region of
falsehood and hatred, whether in this world or outside
of it, where
Satan rules ( Ephesians
5:8,11; 6:12;; II Corinthians 4:4; I John 2:8-11; Matthew 8:12;
Luke 22:53; John
3:19-20; 12:35). (μεθίστημι – methistemi - translate) is to
remove from one place, office, etc., to another; Josephus (‘Ant.,’ 9:11,
1) uses it of
the deportation of the Israelites by the Assyrian king. The Father, rescuing His
captive children,
brings them “into
the kingdom of the Son of His love.”
Here we touch the
central and governing idea of this Epistle, that of the Supreme
Lordship
of Christ (vs. 15-20; ch.
2:6,10,19, etc.); and this passage affords a clue
which will, we trust,
guide us through some of the greatest
difficulties which follow.
(On “the kingdom of the Son,” compare Ephesians
1:20-23; Philippians 2:6-11;
Romans 14:9; I
Corinthians 8:6; 15:24- 28; Hebrews 1:1-4; 2:5-10;
Revelation
1:5-7,18; 5:1-14; John 5:22-27; 17:2; 18:36; Matthew 25:31-46;
28:18-20.) Only
here and in Ephesians
5:5; II Timothy 4:1,18; I Corinthians 15:24-25, does the
apostle speak of the
kingdom as Christ’s; otherwise as God’s (and future). The
“Son of His love” is not simply the “beloved
Son” (Ephesians 1:6; Matthew 3:17),
but the representative and
depositary of His love: “Who is His love made
manifest” – see v. 2, note; John 3:16; 17:26;
I John 4:8-9,14-16; Ephesians 2:4;
Titus 3:4-6; Romans
5:8), being at once our “Redeemer King” (vs. 13-14) and
the “Image of the invisible God” (v.
15).
Translation into
Christ’s Kingdom (v. 13)
The apostle
now proceeds to show how the Father makes us meet for the
inheritance of saints. “Who delivered
us from the power of darkness, and
translated us into the
kingdom of the Son of His love.”
·
THE
ORIGINAL CONDITION OF ALL MEN. They are under “the
power of darkness.”
Ø Consider the meaning of this darkness. There is a
darkness that is
seasonable; which, in the economy of
nature and brings rest and
recovery to man. This darkness is far
different.
o It is the darkness of ignorance apart from “the light of life”
(John 8:12; Ephesians 5:13).
o It is the darkness of sin (Romans 13:12; II Corinthians 3:14),
blinding men against the truth.
o It is the darkness of misery (Isaiah 8:22).
o It is the darkness of death (Psalm 88:12).
o It is the darkness of hell — “ UTTER DARKNESS!”
Ø It is darkness organized for the ruin of men. It is “the power of
darkness” — an arbitrary, usurped power, and not “a true kingdom.”
The prince of darkness is at the head of this dreary realm
and strives
to keep all his slaves in darkness, lest “the light of the knowledge of
the glory of God in the face of Christ Jesus should shine into them”
(II Corinthians 4:4).
·
THE RESCUE
FROM THIS POWER OF DARKNESS. “Who
delivered us.” NONE BUT GOD CAN DO THIS WORK! The strong
man
will keep his own till the stronger come (Luke
11:22). He delivers us in our
effectual calling.
Ø
He enlightens our
minds in the knowledge of Christ, who is “the true
Light.” (John
8:12.)
Ø
He persuades and
enables us to embrace Christ as offered in the
gospel. (John 6:44; Philippians 2:13.)
Ø
He renews our wills
and causes as to “walk in the light as He is in the
light.” (1 John 1:7.)
Ø He clothes us “with the armor of light.” (Romans
13:12.)
·
THE NEW
KINGDOM OF THE RESCUED CAPTIVES AND ITS
NEW
RELATIONS, “And translated us into the
kingdom of the Son of His
love.” The word usually suggests the transplanting of
races and the
settlement of them in a new territory.
Ø
The
significance of the translation.
o It implies
separation
§
from the world,
§
from sin,
§
from the devil. “Come out from
among them, and be ye
separate” (II
Corinthians 6:17).
o It implies
the assumption of entirely new relations. The believer
is a member of a new society — “the kingdom of grace;” is
“a
fellow-citizen with the saints;” is heir of the kingdom of glory.
He has a new name, new hopes, new friends, and
works for
a new heaven.
Ø The new kingdom of
the saints. “The kingdom of the Son of His love.”
o It is not
the kingdom of inferior angels, as errorists might fancy
(ch. 2:8), but that of God’s own
Son.
o It is a kingdom already in existence.
o It is a
kingdom that cannot be shaken like the kingdoms of earth
(Hebrews 12:28).
o It is a kingdom that will endure to the end (Luke
1:33).
o It is a
kingdom in which the number of the possessors will not
diminish the blessings enjoyed by each.
o It is a
kingdom in which Christ now reigns by His Word and
Spirit; the saints rejoicing to have Him
reigning over them.
o All the
subjects of this kingdom are kings (Revelation 1:6).
14 “In whom we have redemption through His
blood, even the
forgiveness of sins:” (Ephesians 1:7; Galatians 3:10-13; Romans 3:19-26;
II Corinthians 5:18-21;
I Peter. 3:18-19). Ephesians 1:7
suggested to some
later copyists the
interpolation “through His blood,” words highly suitable in the
Ephesian doxology. This
verse is the complement of the last:
there salvation
appears as a rescue by sovereign power, here as a release by legal ransom
(ἀπο
λύτρωσις -
apo lutrosis – release; deliverance). The ransom price Christ
had declared beforehand
(Matthew 20:28; 26:28; compare Romans 3:24-26;
Galatians 2:20; I
Timothy 2:6; Hebrews 9:12-14; I Peter 1:18; Revelation 1:5,
Revised Version; 5:9).
“We have redemption”
(“had it,” according to a few
ancient
witnesses) in present experience in “the forgiveness of our sins (vs. 21-22;
ch. 2:13-14; 3:13; II
Corinthians 5:21; Romans 4:25; 5:1; 8:1; Titus 2:14; Hebrews
9:14; 10:1-18; I Peter.
2:24; I John 1:7-2:2; 4:10). Romans 3:24
gives its objective
ground. The “redemption of the body” (also bought
by the same price, I Corinthians
6:20) will make the work complete (Ephesians
1:13-14; Romans 8:19-23;
I Corinthians
1:30). In firm, clear lines the apostle
has retraced, in vs. 12-14 -
(compare vs.
20-23; ch.2:11-14), the teaching of his
earlier Epistles on the
doctrines of
salvation. Here he assumes, in brief and comprehensive terms,
what in writing to the
Galatians and Romans he had formerly been at so much
pains to prove.
The
From the
thanksgiving presented because of the faith, hope, and love of the
Colossians,
Paul next proceeds to intercession for their spiritual
progress.
There is
considerable similarity between the intercession he makes for the
Ephesians
(Ephesians 3:14-21) and the intercession he here makes for
the Colossians. In both he appeals to the Father that the most intimate and
loving relations may be established between the
persons prayed for and
“His dear Son.” He gives, however, in the case before us a
magnificence to his
conception of Christ which is not found in the longer
Epistle. In this way
he could best meet and overcome the Gnostic tendency at
Colossee. Let us
consider the truth embodied in the intercession in the
following order:
·
WE SHALL
CONSIDER THE KING HERE REFERRED TO. (v. 13.) Paul
has already presented Jesus Christ as the Object of
the Colossians’ faith. But
in the present section he presents Him as “God’s dear Son,” or “the Son of His
love” (τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ -
tou huiou taes agapaes
autou), in possession
of a kingdom. This
kingdom is the antithesis of “the power of darkness;” it
is, in fact, a kingdom of light. The sphere of the inheritance of the saintly
subjects is said to be light (v. 12).
Hence Jesus is brought before us in
this prayer much as He is brought before us in the
Apocalypse, as the light
giving Lamb (Revelation 21:23). “I am the Light of the world,” He
said; and as the greater light rules the day, so
does Jesus rule in His
kingdom (John 8:12; Genesis 1:16). The sun is now known to be
the source of all the light and heat enjoyed on
the earth; to his genial beams
we owe spring and summer and autumn, and all the
precious fruits of the
earth; so is it to Jesus Christ we owe all the procession of seasonable
blessing which his kingdom affords. He is
King, then, over such a realm as
Pilate could not fathom — over a
kingdom of truth, whose rights
interfered not with the rights of Caesar (John
18:33-38 [especially v. 37];
Matthew 22:21). The light
in which our spirits are bathed is TRUTH—
the truth as it is in Jesus (Ephesians 4:21) and of which He has abundance -
Exodus 34:6). From His glorious Person there radiates the
benign and
healing beams which enable the
recipients to grow even as the calves of the
stall (Malachi
4:2).
·
LET US
CONSIDER THE SUBJECTS SECURED FOR THIS KING.
(vs. 13-14.) Now, Paul in this
prayer speaks of the Father providing
subjects for His dear Son. And,
strange to say, He finds them in the
kingdom of darkness, and by
translation He populates the kingdom of His
Son. He finds
the raw material in sinners who need redemption and pardon,
and they become Christ’s subjects through receiving
at His hands these
indispensable blessings. Truly it is a strange
arrangement that the King,
God’s dear Son, should, before
entering upon His reign, first die and
provide through the shedding of His blood the redemption and forgiveness
the subjects need. Yet so it is. The Father sent His Son to be the
Sacrifice
to take away sin, and from the altar He passes to
the throne. We here can
see how endeared the King must be to His subjects.
Having lived and died
to redeem us, we feel it to be only just that we
should live, and, if need be,
die for Him. Hence the consecration of the blood of the Son of God is upon
all the subjects. It is a
kingdom of redeemed and pardoned and blood-bought
souls over whom
Jesus reigns.
·
CONSIDER
NEXT THE OCCUPATIONS OF THIS KINGDOM.
(vs. 9-11.) We can now see clearly
that the duty of the blood bought
subjects of King Jesus is, in one
word, to do His will. But, before
we can
do His will, we must know it. Hence Paul prays that these Colossians may
be “filled with the knowledge of
His will in all wisdom and spiritual
understanding.” The cry of the blood bought soul is “Lord, what wilt thou
have me to do?” We place ourselves at the disposal of our King
and ask
Him to show us His will. As a rule, we shall not be left
long in doubt
regarding it. In the darkest hour the
light ariseth for the upright (Psalm
112:4). If we
straight fowardly want to know what Christ’s will is, we shall
soon find it. But this knowledge of Christ’s will is
that the Colossians may
“walk
worthy of the Lord unto all pleasing, being fruitful in every good
work, and increasing in the knowledge of God.” Jesus
indicates His will
that His blood bought people may walk worthily. High moral principle is to
characterize them constantly. And every good work will find in them
willing hands. The servants of Christ
have been always in the van of
philanthropic effort.
And this morality and zeal will not be allowed to
hinder progress in the knowledge of
God. Education is not withheld from
any of Christ’s subjects by reason of the
multiplicity of other claims. The
real education, which is in the knowledge of God —
for the world and all
that it contains constitute in the last analysis simply a revelation of his
power and Godhead (Romans 1:20) — goes hand-in-hand with moral
earnestness and effort. But yet again,
the subjects of Christ’s kingdom find
the need of patience and long suffering; they
cannot get along without
bearing a good deal from worldly
people — sneers, insolence, persecution,
and in extreme cases death. Yet the King strengthens His people with might
according to His glorious power, so that they are able
joyfully to bear and
suffer what is sent. It is here
that the occupations of the kingdom constitute
a power. The world wonders at the saints who can
be so joyful in their
King, in spite of the drawbacks and difficulties
to which they are exposed.
·
CONSIDER
AGAIN THE COMPENSATIONS OF THE KINGDOM.
(v. 12.) What is “the inheritance of the
saints in light”?
Does it mean a heavenly world where light such as only
shines on tropical
lands shall bathe emancipated men,
and they shall be enabled to lie like
lotus eaters amid the glory, and
never further roam? It is to be feared that
the current notions of heaven partake of the dreamy
“sofa religion,” which
to earnest worldly natures is so repulsive. Let
us, on the contrary,
remember that the doing of our Lord’s
will is its own reward. Heaven will
afford no higher enjoyment than
this. Our souls are not rightly balanced
when they look for something else or more. “We are
saved,” says Archer
misery if unaccompanied by a love
for that service.” In the pleasing of our
King, therefore, all the
compensations of the kingdom lie. The outward
conditions and circumstances
would
be changed in vain if we were not
animated by this loyal and loving
spirit. May such meetness for the
inheritance be our present experience, as
it was that of the Colossians.
The Love of
the Father (vs. 12-14)
We have
seen that the apostle’s prayer loses itself in utterances of adoring
gratitude to the Fountain of all good. In the work of our
salvation we have
proofs of the love of the Father (John 3:16; Romans
8:32), the love of the Son
(Galatians
2:20; Ephesians 5:2), and the love of the Spirit (Romans 15:30;
Ephesians 4:30), of the one “God of our salvation.” In vs.
12-14 Paul reminds
the Colossians of the love of the Father,
and that the blessings which this love
secures to us are powerful motives for
gratitude and for seeking to attain to that
character for which he has been
praying. The blessings which the Father’s love
procures for us includes
four changes —
1.
a change of place,
2. of character,
3. of kingdom, and
4.of state.
·
A CHANGE OF
PLACE. There is an “inheritance” which has
been
“prepared” and is “reserved” for us (Matthew
25:34; 1 Peter 1:5).
(Whether vain man will admit of God’s Creative Design on
this earth
or not, THERE
IS CREATIVE DESIGN IN HEAVEN and there are
mansions involved!
Jesus said,“....I go
to prepare a place for you. And if
I go and prepare a place
for you, I will come again, and receive you
unto myself; that where I am ye may be also.” - John
14:2-3 - Thus
Christ verifies what I have been saying for the last few
months,
THAT THERE
WILL BE A GENERATION OF PEOPLE THAT WILL
BE
CONTEMPORARY WITH HIS SECOND COMING - CY - 2021)
It is not here, but “in heaven;” not here,
amid darkness and ignorance,
“the
shadow of death,” and, what is worse, the stern realities of sin
and of
death itself; but “in light” — note various uses of this
figure -
19 “The sun shall be no more thy light by day; neither for brightness
shall the moon give light unto thee: but the LORD shall be
unto
thee an everlasting light, and thy God thy glory. 20 Thy
sun shall
no more go down; neither shall thy moon withdraw itself: for
the
LORD
shall be thine everlasting light, and the days of thy mourning
shall be ended” (Isaiah 60:19-20) And for good measure v. 18
says
“Violence
shall no more be heard in thy land, wasting nor
destruction within thy borders; but thou shalt call thy
walls Salvation,
and thy gates Praise.”
*
Read Ephesians 5:8-18
*
I John 1:5; 2:8-10
*
Revelation 21:23-27
*
Revelation 22:5-8; 14-15
That inheritance is possessed only by God’s “saints,” whether angelic or
human. The sanctity needed for this
inheritance is something more than
that “consecration” of heart
to God which even we
sinful children of God may enjoy
as we render service in the lower
sanctuary of “this present evil world.” The “saints in light” are “without
blemish,” “faultless.” God, who
is Himself “light,” is our
pledge, that in that
inheritance there shall be “no darkness at all,” nothing “that
defileth,” etc.
(Revelation 21:27).
·
A CHANGE
OF CHARACTER, “Who made us meet.” (ἱκανόω - hikanoo -
“To make meet; to render fit; to make sufficient) the verb found
besides only
in II Corinthians 3:5-6
in the New Testament,“to make sufficient,” Revised
Version) is “to make competent,” “to qualify” for some position or work.
This meetness, already conferred on the Colossians, consists in their
forgiveness (v. 14) and adoption (Ephesians 1:5-7), which qualify
and entitle them to
receive the blessings of Christ’s kingdom (v. 13; Romans 5:1-2;
Galatians 3:26-29;
Ephesians 2:5-6; Titus 3:7), and which anticipate and
form the
basis of that worthiness of character
and fitness of condition in which they are
finally to be presented “perfect in Christ” (vs. 10, 22, 28; I Thessalonians
5:23-24); The reference
is not here to that growth in the elements of spiritual
mindedness by which we become
increasingly fitted for the employments and
enjoyments of the heavenly inheritance.
Paul has been praying for these
(vs. 9-11); but here he recognizes
that the new nature which God has
bestowed on us has already qualified us “to be partakers of the
saints in light.” (“But as many as received Him, to them gave He power
to become the sons of God, even to them that believe on His name.”
John 1:12)
A king’s child is already, by his birth, capable of taking some
part in the life and the engagements of the palace.
The penitent robber
could take a place in
partakers of THE DIVINE
NATURE we are meet for the Divine
inheritance. (Dear Reader, My prayer for you is your
realization,
and mine too, “Whereby are given unto us exceeding great and precious
promises; that by these ye might be partakers of the divine nature,
having
escaped the corruption that is in the world through lust.” I Peter 1:4 -
CY - 2021)
Already we are “children of the light.” Our darkness is past,
never to return; the light shineth,
and when we change our place it must
needs be to an
inheritance suited to our new natures and present characters.
Jesus prayed for us in
thou has given me, be with me where I am, that they may behold my
glory,
which thou givest to me: for
thou lovest me before the foundation of the
world.” (John 17:24). Without
the new birth
we shall be as
unfit for our
inheritance above as a boorish peasant, who had suddenly come to a
peerage, for his new position, and as
incapable of enjoying
and really
“inheriting” it as one
who had no taste for art or sacred music would
be
if admitted to a picture gallery or an oratorio (a lengthy choral work usually
of a religious nature consisting chiefly of recitatives, arias, and
choruses
without action or scenery); he could not “see the
What a
glorious gift our new nature is! It is only by
means of it we are
made capable of receiving the blessings offered to us; as though
a monarch
could not only give us a high place
in his service, but at the same time could
endow us with power to discharge its duties (once
again John 1:12), without
which the mere position would be a burden rather than a blessing.
Thus God
deals with us!
“Now He that hath
wrought us for the selfsame thing is God, who also
hat given unto us the earnest of the Spirit.” (II
Corinthians 5:5;
“For we are His workmanship,
created in Christ Jesus unto good works,
which God hath before ordained that we should walk in them.”
(Ephesians 2:10).
·
A CHANGE OF
KINGDOMS. (v. 13.) The change of nature is
accompanied by a twofold deliverance — we are rescued from a lawless
tyranny (v. 13) and delivered from a lawful condemnation
(v. 14). We
speak of a change of kingdoms, for
elsewhere we read of the “kingdom” of
Satan who is “the prince of
this world.” But here the term suggests mere
power (“the power of
darkness,” spoken of by Christ, Luke 22:53).
The agents of Satan are described as “the powers, the world rulers of this
darkness’ (Ephesians 6:12). (“Spiritual
wickedness in high places”
of which the “lying meda” is a part, who are under their power and under the
tyranny of “the prince of the power of the air,” who is at
their head
(Luke 11:21; and of which we once had a part “And you hath He quickened,
who were dead in trespasses
and sins; Wherein in the time past ye walked
according to the course of this world, according to the prince of the power
of the air, the spirit that now worketh in the children of
disobedience.”
Ephesians 2:2). The
mental anarchy of demoniacal possession is a fit
symbol of the lawless tyranny of the
From that
tyranny the
Father, with a strong hand, rescued us, emancipated
us, and transferred us into a Divine kingdom, of
which “the Son of his
love” is the Head. Love is as much the essence of the
only begotten Son as
it is of the Father (1 John 4:8-10). So that His kingdom is a kingdom
where love is the ruling power, and where promises,
privileges, and
benedictions are the main motives for wearing his easy
yoke. We are made
free citizens of that kingdom and shall share in its
triumphs here and in its
final glory.
·
A CHANGE OF
STATE. (v. 14.) The kingdom which Christ
established in our hearts is based on His
work as a Redeemer (Romans
14:9; Philippians 2:7-11). The pardon of sins and the translation into
the kingdom are inseparable. Each blessing would be incomplete and
insufficient without
the other. Pardoned
sinners left
under the power of
Satan
can no more be thought of than subjects
of Christ’s kingdom
STILL UNDER WRATH! We were under:
Ø a lawful
condemnation as well as
Ø a lawless tyranny.
From that
merited curse we have been ransomed by
the Father’s
love through the redeeming work of Christ (Ephesians
1:7; Titus
3:5-7 - esp. v. 6). The fundamental facts and doctrines of the
gospel
(Romans 4:25; 5:1-11 - v.
5b is one example of Titus 3:6 mentioned in
the third line above); 1 Corinthians 15:3-4; Galatians 3:10-13).
We thus
enjoy a change of state, being justified and no longer condemned.
Note the words, “in whom,” etc.
Luther remarks that there is a good deal of
divinity in the pronouns; so is there
also in the prepositions. Christians
not
only receive blessings through Christ, but in Christ (v.
19; 1 Corinthians
1:30; 1 John 5:20); from whose fullness we receive (like the
air, in which
we live and move and draw our breath without limitation or restraint;
not like water, supplied to us from time to time in a limited cistern).
Notice too the necessity of
all these four blessings to us, and how
absolutely dependent we are for them upon the love of God which is in
Christ
Jesus our Lord. Our
enfranchisement (I hear a lot about
disenfranchisement in our
easy to give and to take culture) in the
kingdom
of Christ includes:
Ø free
forgiveness,
Ø securing
for us, by the work of the
Spirit, “the sanctification, without
which no man can see the Lord,” (Hebrews
12:14) and
Ø insures our
admission to the heavenly inheritance. (What person
living in such a materialistic culture as we do, cannot
appreciate
not only the assurance of God, but His insurance too! CY - 2021)
“Blessed are they that wash their robes,” (Revelation
22:14; see also
Acts 20:32; 26:1-18; Romans
8:29-30; Philippians 3:20). What
motives for
“giving
thanks unto the Father” arise
from the reception of such glorious
gifts!
Redemption
(v. 14)
The material immediately below comes from the
homily taken from Ephesians 1:7
Redemption through Blood (Ephesians 1:7)
“Redemption” is a large and exclusive term, implying
deliverance from sin,
Satan, and death. It includes, not the mere remission
of sins, which is,
however, the primary element in it; nor the mere
adoption, though that is
the consequence of it — for “we are redeemed
that we may receive the
adoption of sons” (Galatians
4:4), but the completed sanctification
of
our souls and the consummated redemption of our
bodies. The price of
redemption is the blood
of Him who is here described as “the Beloved.”
- THE REDEMPTION IS NOT, ANY MORE THAN THE ADOPTION,
EFFECTED
BY THE INCARNATION, BUT BY THE DEATH OF
CHRIST. More was needed
for redemption than the mere birth of the
Redeemer, else He need not have died. Therefore we preach,
not the person
of Christ, nor the child born, but Christ crucified, “the wisdom of God, and
the power of God.” (I Corinthians 1:24) Some lay stress upon His life rather
than upon His death. But the one righteousness on
the ground of which we
are justified, consists at once of the obedience of
His life and of the
sufferings of His death. Our Savior was
our Substitute both in life and in death.
Yet Scripture assigns the greater prominence to the death.
We are “bought with
a price;” (ibid. ch. 6:20)“We are
redeemed by the precious blood of Christ.”
(I Peter 1:19) Not
only is redemption set forth objectively in Christ’s person,
because He is of God made unto us “redemption” (I Corinthians 1:30), but
the ransom price is definitively described as “His blood” ("….by Himself"
- Hebrews 1:3
- CY - 2019), considered as the reality of the ancient sacrifices
and as procuring
the full salvation which they only figured forth.
- THE REDEMPTION IS NOT A MERE MORAL RENOVATION.
Some divines say the work of redemption is wholly
subjective, its sole aim
being the moral transformation of
the sinner, or the rooting of sin out of
the soul. They say, indeed, that no such thing as
remission of sin is
possible, except through the previous
extirpation of sin itself. But,
according to Scripture, REDEMPTION includes
everything necessary to
SALVATION, both the
change of condition and the change of character —
both justification and sanctification. And both these come to us IN VIRTUE
OF CHRIST’S BLOOD! If
nothing was required for salvation but the exercise
of spiritual power upon us, no person need have
come from the bosom of the
Godhead, and there need have been no crucifixion. The double
aspect of
Christ’s death is presented in such passages as these: “He bare our sins in
His own body on the tree, that we, being dead to sins, should live unto
righteousness” (I Peter 2:24); “He gave Himself for us, that
He might
redeem us from all iniquity, and purify unto Himself a peculiar people,
zealous of good works” (Titus 2:14). That is, His ultimate design is
to deliver us from sin itself. But the moral power
of the cross depends
upon those substantial objective benefits which it
procures for us.
- IT IS A REDEMPTION
STILL IN PROGRESS. The original word
implies this — “we are having” this
redemption. Naturalistic writers give us
a dead Christ. But we have a
living Savior who, because He was crucified
once, is dead no more, but “ever liveth to make intercession for us.” (Hebrews
7:25)
He is now carrying on in heaven the work of our redemption. The
Holy Spirit applies to us all the blessings, and seals us unto the day of
redemption.
“In whom we have the redemption through His blood, even the
forgiveness
of our sins.”
·
What men need
is more than instruction, education, or an elevating
influence. They are in sin —
condemned, enslaved, and disordered; in the
fetters of a strong man armed, and a
stronger is needed to disarm him and
spoil his house. In a word, they need redemption from sin.
·
What the
gospel specially announces is such a
redemption. CHRIST
CAME,
not merely to enlighten, or elevate, or improve,
but TO REDEEM! He came
to grapple with sin in all its bearings and
results.
·
This
redemption was consummated by THE SHEDDING OF CHRIST’S
BLOOD! Jesus died as a sacrifice or propitiation for
sin. He came by water
and by blood, not
by water only. His blood “cleanseth us from all sin;”
His Spirit renews the soul. Calvin
says the blood figured atonement, the
water ablution.
The side of Christ, he says, was the fountain of our sacraments.
·
Forgiveness
of sins is a fundamental element of THIS
REDEMPTION!
The
gospel of Christ is a gospel of
forgiveness. Sin is blotted out freely through
Christ’s merit. We need nothing short of forgiveness, and
should not rest
till we have it.
All this is
to be enjoyed in
REDEMPTION! Thus union to Christ is the turning-point of
all blessing.
The
Redeeming Son and His Kingdom (vs. 15-23)
We now approach the real subject of the
apostle’s letter, and that which is its
distinction and glory
amongst the Epistles, in the great theological deliverance of
vs. 15-20 concerning the Person of Christ.
This passage occupies a
place in the
Christology of Paul
corresponding to that which belongs
to Romans 3:19-26 in
regard
to his
Soteriology. (theology dealing with salvation
especially as effected by
Jesus
Christ) - Here Paul treats directly and expressly of the
sovereignty of Christ
and the nature of His Person — subjects which elsewhere in
his writings are for the
most part matter of
assumption or mere incidental reference. But the paragraph is no
detached or
interpolated piece of abstract theology. It depends grammatically and
practically on vs. (12-14). It sets forth who Jesus Christ is and what
place He
fills
in the universe, that the Son of God’s love in whom we have redemption,
and in whose kingdom
the Father has placed us; and what cause, therefore,
there is
for the Colossians to give thanks as having such a Person for their redeeming King.
The passage falls into two parts, closely corresponding
both in form and sense,
and governed, like
other of the apostle’s more fervid and elevated utterances, by a
Hebraistic antithetical
rhythm of expression, which should aid us in the difficulties of its
interpretation. A
twofold headship is ascribed to the Lord Christ — natural
(vs.15-17) and redemptional (vs. 18-20): the first
the source and ground of the
second; the second the
issue and consequence of the first, its reassertion and
consummation. This
symmetrical structure we may attempt to exhibit in the
following way:
I.
Jesus Christ
·
Who is Image of God the
invisible, Firstborn of all creation: (v. 15)
·
For in Him were created
all things, (v. 16)
·
In the heavens and on
the earth, the things visible and the things
invisible — whether thrones, whether
lordships, whether principalities,
whether dominions — (v. 16)
·
All things through Him
and unto Him have been created; (v. 16)
·
And He is before all
things, and in Him all things consist. (v. 16)
In virtue of His relation to God, Christ is
at once:
o ground of creation,
o both in heaven and on earth, and at the same time
o its means and its end; He is, therefore,
o supreme over the universe, preconditioning its
existence,
constituting its unity.
II. Jesus Christ
·
He is the Head of the
body, the Church; (v. 18)
·
Who is (the) Beginning,
Firstborn out of the dead, that in all things He
might become pre-eminent: (v. 18)
·
For in Him He was
pleased that all the fullness should dwell; (v. 19)
·
And through Him to
reconcile all things unto Him, having
made peace through the blood of His cross,
— through Him, (v, 20)
·
Whether the things on
the earth, or the things in the heavens. (v. 20)
In a
similar sense He is:
o Head of the Church,
o in virtue of His new relation to man, which makes Him
o the ground, means, and end of reconciliation also,
o whether on earth or in heaven.
15 “Who is the Image of the invisible God” - (ch.
2:9; Philippians 2:6;
II Corinthians 4:4;
Hebrews 1:1-3; 11:27; John 1:1-3,18; 5:37-38; I Timothy 1:17;
Exodus 33:20; Job
23.8-9). On (εἰκὼν – eikon – image) - “the image” — no
imitation, but the very archetypal representation Himself (αὐτὸ τὸ ἀρχέτυπον
εἶδος). This title the apostle had before conferred on Christ in II
Corinthians 4:4.
There it is in the
moral and redemptional attributes of the Godhead, manifest in
“the illumination of the gospel,” that Jesus Christ (v. 6), the incarnate Redeemer,
appears as “the Image of God:” here the
title is put upon Him as representing the
invisible God in all that pertains to nature and creation. The
Colossian error rested
on a philosophical
dualism. It assumed an absolute separation between the infinite
God and the finite,
material world, which was viewed as the work of lower and
more or less evil
powers. To counteract it, therefore, the apostle’s argument must
go
down to the foundation of things, and seeks for a true conception of the
universe
on which to ground itself. Accordingly, in this and the following verses,
he bases the redeeming
work of “the Word made flesh who dwelt among us,”
(John 1:14) - set forth in his previous Epistles,
upon that of “the
Word who was
with
God in the beginning, who was God, and through whom all things
were made.” (Ibid. vs. 1-3) He avoids, however, the term λόγος - Logos, which
must have been
perfectly familiar to him in this connection — possibly
to prevent
misunderstanding – “the firstborn of every creature (“all
creation”):” –
(Romans 8:29; Hebrews
1:2,6; John 1:18; Psalm 89:27). Primogeniture in early
ages carried with it
the rights of full heirship, involving representation of the father
both in his religious
and civil capacity, and in his sovereignty within the house
(Genesis 25:31; 27:29;
49:3; Deuteronomy 21:17; I Chronicles 5:1). But natural
precedence, as in the
ease of Esau and Jacob, may yield to Divine election,
which gives a unique sacredness and separateness to the position and title
of the firstborn. So Israel is Jehovah’s
firstborn among the nations
(Exodus 4:22-23;
Jeremiah 31:9). What belonged to the chosen
people under this title
is, in the language of Psalm 89:27, concentrated
on the person of the
Messianic King, the elect Son of David; and firstborn
became a standing
designation of the Messiah. The apostle has already
applied it to Christ in
his relation to the Church (Romans 8:29; see
below, v.18), as being
not the eldest simply,
but one intrinsically
superior to and
sovereign over those whom he claims for his brethren
(compare Romans 14:9).
Here the historical birthright and actual
sovereignty of the Lord
Jesus Christ within the Church are affirmed to rest
upon an original primacy over the universe
itself. He is not the Church’s
only, but “all creation’s Firstborn” (compare Hebrews 3:3- 6, “Son over
His own house” — the house of Him “who
built all things’). The phrase is
synonymous with the “Heir of all things” of Hebrews 1:2, and the
“Only-begotten”
of John 1:18. So far were the
titles Firstborn and
Only-begotten from
excluding each other in Jewish thought that Israel is
designated “God’s
firstborn, only-begotten,” in the apocryphal Psalms of
Solomon (18:4; also 4
Esdras 6:58); and so entirely had the former become
a title of sovereignty
that God Himself is called “Firstborn of the world”
(Rabbi Bechai: see
Lightfoot). Philo uses the equivalent πρωτόγονος -
protogonos – of the Divine Word as the seat of the archetypal ideas
after
which creation was framed. This phrase has been a
famous battle-ground
of controversy. It was a chief
stronghold of the Arians, who read “of (out of) all
creation” as partitive genitive.
This interpretation, while grammatically allowable, is
exegetically and
historically impossible. For vs. 16 and 17 expressly and
emphatically
distinguish between “Him” and “the all things” of creation.
The idea of the Son of
God being part of creation was foreign to Paul’s
mind (ch. 2:9; I
Corinthians 8:6; Philippians 2:6-8), and to the thought of his day.
Had such a
misunderstanding occurred to him as possible, he would, perhaps,
have expressed himself
differently. Some of the early opponents of Arius gave
to πρωτότοκον– prototokos – first begotten; first born - against all usage,
an active sense —
“First-begetter of all creation.”
Athanasius, with other Greek
Fathers of the fourth
century, in the stress of the same controversy, were led to
propose
whatsubsequently became the standard Socinian interpretation,
understanding “creation” to mean “the new
(moral) creation” (so also
Schleiermacher) — against
the whole scope of the context, and cutting the
very nerve of the
apostle’s argument. The Jewish theosophy of the day distributed
the offices of
representing God, and of mediating between Him and the creatures,
amongst a variable and
nebulous crowd of agencies — angels, words, powers —
neither human nor strictly Divine. The apostle
gathers all these mediatorial and
administrative
functions into one, and places them in the hands of “the Son of
His
love.” Looking up to God, He is His Image: looking down on creation,
He
is its primal Head and Lord. “Creation,” standing collectively without the
article in antithesis
to “Firstborn,” is used qualitatively, or (as the logicians would
say) intensively (compare v. 23 and
Ephesians 2:21, Revised Text). This is better
than making κτίσις – ktisis – creation - a quasi-proper noun or rendering
distributively, “every creature.”
16 “For by (in) Him were
all things created,” - (v. 17; John
1:3-4). ἐν - en - is “in,”
never “by,” in Paul. τὰ πάντα – ta panta – all
things - (collective
plural with
singular predicate,
literally, was
created) corresponds nearly to
our “the
universe.”
John
1:4 (R.V. margin; preferable, as we
think) is the true parallel to this
sentence.
John sees in “the Word” the animating principle of creation; Paul in “the Son of
God’s love” its ground and raison d’etre. He is the Source of its life, the Center of
all its developments,
the Mainspring
of all its motions. As the spiritual life
of believers
was formed “in Christ” ch. 1:2, 4; 2:10-15), so, in its measure, the natural life
of
creation. The added “that are in heaven , and that are in earth,” (v. 20;
Philippians 2:10;
Matthew 6:10) reduces to the same subordination to the Lord
Christ the two worlds
so widely separated in common thought and in the religious
philosophy of the time.
The polemic bearing of this distinction comes out more
clearly when to the
distinction of sphere is added that of nature – “visible and
invisible” - (ch. 2:18; II Corinthians 4:18; Romans 1:20; Hebrews
11:3); and
when amongst the latter
are specified those highest orders of
invisible beings
whose power might be
most readily supposed to come into comparison with that
of the Son, — “whether they be thrones, or dominions or
principalities or
powers:” - (ch. 2:10, 15,18-19; Ephesians 1:21; 3:10;
4:10; 6:12; Romans 8:38;
I Corinthians 15:24;
Hebrews 2:5; Revelation 4:4). By their low and vague
conceptions of the
position of Christ, and by over-exalted notions of that of the
angels, the Colossian
errorists had all but, if not altogether, identified their powers
with His. The apostle,
therefore, declares that the invisible beings of the worlds above
us, however lofty their
names or mighty their powers, are His creatures as much as
the lowliest objects
within our sight (compare Hebrews chps. 1 and 2; where also
false
views are corrected of the importance of
the angels, exaggerated at the
expense of Christ). This list of angelic titles is not intended to be exhaustive, or
authoritative. It is
rather quoted as current at the time, and in a
certain tone of
impatience with this
elaborate angelology – “all
things were created by Him,
and for Him.”
(I Corinthians 8:6; Hebrews 1:2; John 1:3). “In Him” carries us
back to the beginning
of creation (with verb ἐκτίσθη – ektisthae – were created –
in
aorist, indefinite past); “through Him”
leads us along its process; and “unto
Him” points us to its end (verb ἔκτισται – ekistai – has been created - in
perfect tense, of
abiding result).
Compare Philo (‘On
Monarchy,’ it. § 5): “
Now the image of God is the
Word, through which the whole world was framed.”
Already Paul had
said, “Through Christ are all things” (I Corinthians 8:6).
Hitherto the “unto (for) Him” has been reserved for “the Father”
(Ibid.) Romans 11:36; compare Hebrews 2:10). But the apostle
speaks from a
standpoint different
from that of the earlier Epistles. In the Roman and Corinthian
passages he is
concerned with the relations of God to man, and His dealings with
mankind through Christ;
here, with the relations of Christ Himself to His
own
kingdom. The final “delivering up of the kingdom to the
Father” (I Corinthians
15:24-28) lies outside
the scope of this passage, which begins with the delivering up
of us by the Father to “the kingdom of the Son” (v. 13). Till “the end,” which
is “not yet,” Christ must reign (I Corinthians 15:25), and all
things owe allegiance
to Him; they are
created unto this end (Ephesians 3:9-10), and therefore unto Him,
to serve His kingdom
(Philippians 2:10). The apostle asserts
of creation what he has
already said (II Corinthians 5:15; Romans 14:9; Acts 20:28) and is about to say again
(v. 20) of the redeemed
Church. That both exist for Christ (relatively and proximately)
is a truth perfectly
consistent with their existing for God (absolutely and ultimately);
I Corinthians 3:23
gives the unity of the two ideas “And ye are
Christ’s; and
Christ is God’s.”
17 “And He is before all things,” - (v. 15; John 1:1; 8:58; 17:5; Revelation
3:14;
Proverbs 8:22-31 – Christ as a child romping and tagging along with His
Father – CY - 2011). This emphatic “He” ( αὐτός - autos) meets us in every
clause
and in every possible
grammatical form, as though in the very
grammar of the sentence
Christ must be “all in all.” “He” is kept ringing in the
cars of those who were in
danger of forgetting Him in the charm of other sounds (ch. 2:4,19: compare ch.
2:9-15;
Ephesians 2:14-18, for
the same rhetorical feature; also Ibid.
v.11; I John 2:2;
Revelation 19:15,
Greek). We now pass from the origination (ve. 16a), through the
continuance (v. 16b,
present perfect ἔκτισται – ektistai - has being created), to the
present constitution (v. 17b) of the universe as resting upon this
antecedent and
perpetual He Is, which affords the underlying basis uniting in one the redemptional
and the creative offices of Christ (vs. 17-18). In the mouth of a Hebraist like Paul,
the
coincidence of the
doubly emphatic “He Is” with the etymological
sense of
Jehovah (Yahweh; ὁ ὤν - ho on
- I AM; the being one; He who is - Septuagint),
as interpreted in
Exodus 3:6., can scarcely be accidental. And Greek readers of the
Septuagint might be
reminded of such declarations as those
of Isaiah 41:4; 44:6;
48:12 (compare John
1:1-2; 8:24,28,58; 13:19; Revelation 1:8,17;
21:6). In Paul’s Christ,
as in Isaiah’s Jehovah,
sovereignty of redeeming, rests upon sovereignty of creative
power, and both alike
upon that perpetuity of being which “the Son of God’s love”
shares with the Father.
Socinian exegetes give to “before” an ethical sense (“at
the
head of,” “superior
to”), in harmony with their reference
of vs. 15-18 to the relation
of Christ to the
Church. But πρὸ - pro
- before - never has this sense in Paul:
compare also the “Firstborn” of v. 15, and again “Beginning,” “Firstborn”
(v. 18). If v. 15 left
us in any doubt as to the writer’s intention to assert
Christ’s premundane existence,
this expression ought to remove it.
Language can
hardly be more explicit
- “and by Him all things consist.” (John 1:3-4, Revised
Version καὶ ἐστιν πρὸ πάντων , καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν -
margin; Hebrews 1:3; 11:3); i.e. have their common standing, are
constituted a
whole. The apostle speaks here the language of philosophy. In Plato and Aristotle,
the term consist (consistence) is found expressing the
essentially philosophical
conception of the inherent unity, in virtue of
which the universe is such and forms a
single, correlated
whole. The Alexandrine Judaists had already found this unifying
principle in the Logos:
“He is the Image of God, to whom alone fullness belongs.
For other things of themselves
are loose; and if they happen to be consolidated
anywhere, it is the
Divine Word by which they are tied fast. For it is the cement
and the bond of
things, that has filled all things with its essence. And having
chained and woven
together everything, it is itself absolutely full of itself” (Philo,
‘Who is Heir of Divine
Things?’ § 38). Paul’s declaration meets the questionings
indicated by language
of this kind.
CHRIST THE LORD OF UNIVERSAL NATURE (vs. 15-17.)
Colossian error was
undermining the Christian system by introducing into
it a false, dualistic
theory of nature, then widely prevalent in other quarters.
And
the leaders of Christian thought can never afford to be indifferent to
the
current philosophic views of their day. Indeed, in the contact of
Christian teaching with
philosophy, and in the reflection of thoughtful men
at all times, the
question was sure to arise and must constantly recur in new
forms, “What is the relation of Christ to the
universe? At what point does
He enter the scheme of
things? He who died on Calvary, who claims to
save the souls of men,
what has He to do with nature and the common
world?” If this
question could not be answered, or if any inferior and
limited position in the
world of being must be assigned to Him, then, as the
Colossian heresy shows,
His spiritual authority and the efficacy of His
redemption become, in
the same degree, limited and uncertain. Hence the
teaching of the
Epistles of this group (Colossians, Ephesians, Philippians)
respecting the Person
of Christ is the logical and theological sequel of that
of the second
(Galatians, Romans, I and II Corinthians), respecting our
salvation through Him.
We gather from the apostle’s teaching here:
- That in Christ God becomes visible, and
nature becomes intelligible.
To earnest philosophic thought, as to sound religious
instinct, it has
always been evident that “what
is seen hath not been made out of things
which
do appear” (Hebrews 11:3). An “everlasting power and divinity
are
clearly seen from the creation of the world” — but as “invisible
things” (Romans 1:20). Our latest Agnosticism is but a
despairing echo
of the cry of Job: “I go towards the east, but He is not
there; and
westward, but I cannot perceive Him;
toward the north, where He is
working, but I cannot see Him; where
He veileth Himself in the south,
but I cannot find Him” (Job 28:8-9). God effectually hides Himself
behind His works. All visible
point to invisible causes, all finite things
lead up to the Infinite, all phenomena
to the noumenal; but whither
they point we cannot follow. From the invisible, Christ
comes forth to
testify of Him whom “no man hath seen nor can see” (John 1:14, 18;
14:9). We know now what the Maker of the universe is like. The world
is no longer orphaned. The unknown God proves to be its Father, and His
Son its older Brother. Human thought has a visible center around which
to move, a sun which sheds light and warmth over all its speculations.
The incarnation and resurrection of Christ, with the
whole course of His
miracles (His signs – σημείων – semeion – the Gospel of John sets
Christ forth – also, I recommend El
Shaddai – Names of God by Nathan
Stone – this web site – CY - 2011), assure us that natural
law is,
and must prove itself ultimately to be, subservient to spiritual law,
the lower
to the higher order, the material world to the moral being of man.
His
miracles and parables and His general teaching furnish many fruitful
hints,
some that lie on the surface, others that await our deeper
searching or future
need, respecting the meaning and use of the natural world. He is,
after all, its
chief Interpreter, the Master of poets and philosophers
of nature who often
owe most to him when they are least aware of it, as well
as of religious
thinkers and social reformers. While we hold fast this
faith in the “Image
of
God the invisible,” the “Firstborn of all creation,” we may witness
science and philosophy pursuing their inquiries without
misgiving, and we
may follow them, warily indeed, but without mistrust; for they can discover
no truth which will not in the end
support the “TRUTH AS IT IS
IN JESUS” (Ephesians 4:21) – “In whom are hid all
the treasures
of wisdom
and knowledge” (ch. 2:3) -and
they labor, though they know
it not, only to
add their own to the “many crowns” that are
preparing for
the head of our Immanuel.
Christ’s Headship Over Nature (vs. 15-17)
The Gnostic
errorists at
God and
finite man was bridged across by subordinate angelic agencies.
The apostle teaches that THE GULF IS BRIDGED BY JESUS CHRIST
who, being
both God and Man, touches
both and is the Reconciler of God
and man. He shows that Christ has a double sovereignty, a
twofold mediatorial
function — in relation to the universe and in relation
to the Church. Thus
we have a most pregnant statement concerning the doctrine of
the person
of Christ with the view of showing that there is a real mediation between
God and
creation.
·
HIS
RELATION TO THE INVISIBLE FATHER. “Who is the Image
of the invisible God.” Christ is likewise called “the Brightness of the
Father’s glory, the express
Image of His person” (Hebrews 1:3).
Ø
The
meaning of this image.
o
Christ is not a mere likeness of the Father,
like the head of a sovereign
stamped on a coin, or as a son hears the features of his father.
o
But He is an essential manifestation and
embodiment of the Father.
Thus the invisible God becomes visible to man,
according to our Lord’s
own words, “No man hath
seen God at any time; the only begotten Son,
who is in the bosom of the Father, He hath revealed
Him” (John 1:18).
“He that hath
seen me hath seen the Father” (John 14:9).
o
It implies His perfect equality with the Father in respect to
substance,
nature, and eternity. The Son is the Father’s Image except in respect
that
He is not the Father.
Ø
Lessons
to be drawn from this representation of Christ’s glory.
o
If we would know the Father, we must get into Christ
by faith
(II Corinthians 4:4).
o
As it is Christ’s glory to be God’s Image, be it
our honor to be
Christ’s image:
§
in knowledge (ch. 3:10),
§
in holiness, and
§
in righteousness (Ephesians 4:21).
We are “predestinated to
be conformed to the image of his Son”
(Romans 8:29).
o
How great a sin it is to turn the glory of the incorruptible God
into the image of corruptible creatures” (Romans 1:23)!
·
CHRIST’S
RELATION TO THE UNIVERSE. He is “the Firstborn
of
all creation.” As His being God’s Image implies His eternal
unity with God,
so His being
the only begotten Son of God implies the distinctness of His
Person. The apostle thus guards the truth on one side
against Arianism,
(Arian theology holds that Jesus Christ is the Son of God,
who was begotten
by God the Father with the difference that the Son
of God did not always
exist but was begotten within time
by God the Father, therefore Jesus was
not co-eternal with God the Father), on the
other side against Sabellianism
(the doctrine that the Father, Son,
and Holy Spirit are not truly distinct but
merely aspects of one divine being).
There are two ideas involved in this
statement.
Ø Christ has a
priority to all creation. Arians refer to the passage as
implying that He is only one, though
the very first, of created beings.
But:
o He is said
here to be begotten, not created.
o He is
declared in the context to be “before all things,” and
therefore
He is no part of them.
o “All things” are declared to be “made by Him,” but He is Himself
necessarily excepted from the number of
the things He created.
o The
Scriptures elsewhere declare His eternal preexistence and
Godhead.
Ø Christ is sovereign
Lord of creation by right of primogeniture. The
word “Firstborn” is used of
the Messiah almost as His technical
designation (Psalm 2:7), as we see by
Hebrews 1:6, “When He
bringeth the First-begotten into the world.” As such He
is
“Heir of all things” (ibid. v. 2: >Romans 4:14). There is thus
implied a mediatorial function in the world as well as in the Church.
Ø Christ is the actual
Creator of all things. “For in him
were all things
created, in the heavens and upon the earth, things visible and invisible,
whether thrones, or dominions, or principalities, or powers.” These
words justify the title of “Firstborn of all creation.” They were
all
created “in Him,” not merely “by Him” — as if the germ of all creative
power and wisdom lay in his
infinite mind, as the sphere of their operation.
The wordsimpliedly exclude the Gnostic idea that Christ was
an inferior
agent of the infinite God. He was
the creative center of the universe.
Mark:
o
The extent of creation — “things in the heavens and things upon the
earth.” This includes all
creation as described by locality.
o
The variety of the creation — “whether things visible or invisible.” This
division would include the sun, moon, stars, the earth with all its visible
glories, in one class; the angels and the souls of men in the other class.
o
The orders of creation, “whether thrones, or dominions, or
principalities, or powers.” As
Gnosticism placed Christ among the higher
intelligences, the apostle places Him far above all angelic intelligences of
every order. It is not possible to say whether these names represent various
grades of a celestial hierarchy, but it is probable that they do; “thrones and
dominions” belonging to the
first order, “principalities
and powers”
standing next, as including spirits both good and evil. Christ made the
angels.
Ø Christ is himself the
End or final Cause of creation. “All things have
been created through him and for him.” All things were created by
Him
as well as for Him — for the manifestation of His
glory. (“Thou art
worthy, O Lord, to receive glory and honor and power: for thou hast
created all things, and for thy pleasure they are and were
created.”
Revelation 4:11) “He that
was the first Cause must be the last End.”
The final destination of the universe is referred to the Son, just as it is
elsewhere ascribed to the Father (Romans 11:36). The Son is the
Center of
the world’s final unity.
Ø Christ is the
Sustainer of the universe. “And by Him all things consist.”
The
continued existence,
as well as the creation, of
all things,
DEPENDS UPON HIM! “My Father worketh hitherto, and I work”
(John 5:17). He “upholds all things by the
word of his power”
(Hebrews 1:3). The sustaining unity of the creation is in
Him:
o because He maintains its order, appointing all things to their
respective ends;
o because He sustains the operation of all things,
correlating means
with ends;
o because He secures the cooperation of all things, so that all things
work together for His glory;
o because He maintains the perpetuity of
all things. Thus CHRIST
MAINTAINS
THE COHESION OF THE UNIVERSE!
·
LESSONS TO
BE DRAWN FROM CHRIST’S RELATION TO HIS
FATHER AND
TO THE UNIVERSE.
Ø
We delight in the doctrine of Christ’s
divinity, which is the doctrine of
Christendom.
Ø
He made angels and men and they may well
worship Him.
Ø
His relation to creation encourages us
to hope that He will overrule all
the
power of nature for the growth of His Church. Even wicked men will
have no power to destroy His Church. The creation proves His power,
and His love proves His good will.
Ø
The knowledge of His glory ought to deter from all creature worship.
Ø
We should ever pray that He would
direct the work of our hands
continually. (Psalm
90:17.)
Ø We ought not to fret
at Divine providence. (Psalm 37:1.) The
creative and administrative work of Christ, in the
natural order
of things, is the comfort of all
believers.
18 The words, “And
He is the Head of the body, the Church:”
(ch. 2:10, 19;
Ephesians 1:22-23; 3:8-10; 4:15-16; Hebrews 1:3; John 15:1-6),
identify the mediatorial
Lord of creation (vs. 15-17) with the redeeming Head
of the Church, and
claim the prerogatives belonging to Him in the former capacity
as the basis of His
position and offices in the latter (compare Ephesians 1:22).
The Pauline doctrine of
the Church as the body of Christ is developed in Colossians
and Ephesians,
especially in the later Epistle, where it receives its fruitful
application. Here the
doctrine of the Person of Christ and the doctrine of
the Church find their
meeting-point as mutually implying each other, and
together opposed to the
double effect of early Gnosticism, which tended
first to lower the
dignity of Christ, and then to impair the unity of His
Church (see ch. 2:19,
note). I Corinthians 12:12-27 and Romans 12:4-5
the figure of the body and members is merely a passing
illustration of the mutual
relation of believers
in the Church; now the body of Christ becomes the formal
title of the Church,
expressing the fundamental and fixed conception of its nature as
related to Him, who is
the center of its unity, the source of all vital energy and
directing control
within it (compare the vine and branches, John 15:1-8). In vs.
16-17 the writer passed
from the thought of the origin to that of the constitution of
the cosmos; now he
proceeds in the reverse order. (He is the head) “who is
the Beginning” - (Revelation 3:14; 21:6; 22:13; Acts 3:15; 5:31; Hebrews
2:10;
12:2). Αρχή - archae –beginning
- is without article, used as a proper noun.
It is arbitrary to
identify it with ἀπαρχὴ - aparchae - “firstfruits” - of I Corinthians
15:20, 23; Romans
11:16. As explained by the following words, it denotes, as in
philosophical Greek, a first principle, an originating cause.
To borrow
“of the dead” from the following parallel clause weakens the force of
both. His
body, the Church, begins in Him, dating and
deriving from Him its “all in all”
(ch. 3:11, 4; I John
5:12; Revelation 21:5; II Corinthians 5:17). This is quite
consistent with the “all things are of God” (Ibid.
v.18; for the apostle is thinking
here of the relative, historical beginning of
“the kingdom
of the Son” (v. 13), there
of the absolute beginning of
the Divine work of redemption (compare I Corinthians
1:30; 3:23; and note on
“unto Him,” v.
16). John, writing to the neighboring
Laodicea, echoes,
apparently, this language of our apostle (Revelation 3:14)
“the Firstborn from the dead” - (ch. 2:12-13; 3:1; Ephesians 1:19-20; Romans
1:4; 6:1-14; I Corinthians
15:13-18; II Corinthians 13:4; Acts 13:30-39; I Peter 1:3,
21; Revelation 1:5, 18; 2:8; John 11:25), this
Beginning actually begins; Christ
becomes the source, of
a new humanity, a new
creation (II Corinthians 4:14 and
Romans 8:21). The apostle derives the whole life and power
of Christianity, whether
as seen in Christ or
proved by His people, from His resurrection (see parallels). The
name Firstborn brings over with it into this verse the glory which surrounds it in v.15.
The Divine Firstborn,
who is before and over all things, wins His title a second time for
His earthly brethren’s
sake (Hebrews 2:10-15). As He appears “out
of the dead,”
born anew from the dark
womb of the grave, the nether abyss (Romans 10:7;
Ephesians 4:9; Philippians
2:8), the Father declares to Him, “Thou art my Son,
this
day have I begotten thee” (Acts 13:33; Hebrews
1:5); the Church exclaims,”
My
Lord and my God” (John 20:28); “all authority in heaven and on earth”
becomes
His (Matthew 28:18; John 17:2); He is made “Firstborn over many
brethren,”
who call Him Lord (Romans 8:29; 14:9; Revelation 5:12); and proceeds
to “subdue all things unto himself” (Philippians 2:9-10; 3:21; I Corinthians 15:25;
Hebrews 10:13;
Revelation 19:11-16). “Firstborn out of the dead” in the source
of His new birthright
of lordship in the Church, He is “Firstborn of the dead”
(Revelation 1:5,
Revised Version: compare v. 15) in His abiding relation to dying
humanity. And He won
this title so as to carry out an antecedent purpose in His mind
(compare Romans 14:9; -
“that in all things He might have the
preeminence.” (v. 13;
ch. 2:6; Ephesians 5:5;
I Corinthians 15:25; Luke 19:12-27; 22:29-30; John 18:36;
Revelation 1:5; 3:21;
19:16; Psalm 2:7-8). The purpose of creation as “unto
Christ”
(v. 17) had been
frustrated, so far as related to man, by the entrance of sin and death,
and His rightful
preeminence denied Him (John 1:10). He must, therefore, recover it,
must become preeminent; and this He does by His death
and resurrection (John 12:
31-32; Hebrews 2:14-15;
12:2; Philippians 2:6-11; Isaiah 53:12). “To this end
Jesus
died and lived again” (Romans 14:9: compare
II Corinthians. 5:15;
Revelation 1:18).
Christ’s Headship
of the Church (v. 18)
He is the
head of the new creation as well as of the natural creation. “And
He is the Head of the body, the Church: who is the Beginning, the
Firstborn
from the dead; that
in all things he might have the pre-eminence.”
·
CONSIDER WHAT
IS INVOLVED IN THIS HEADSHIP OF THE
CHURCH. There is a real essential union of the Head and
the members.
Ø Christ is the Center of the Church’s
life. He is its
Life. “Because
I live
ye shall live also” (John 14:19). The union is strictly vital. “The second
Adam is a quickening spirit” (1
Corinthians 15:45).
Ø He is the Center of its unity. Believers are all one in Christ Jesus
(ibid. ch. 12:12). We are baptized by the Spirit into
one body (ibid. v.13).
Ø
He
is the Source of all its blessings and comforts.
o He loves
it (Ephesians 5:25).
o He
sympathizes with its distresses (Matthew 18:5-6).
o He
supplies it with abundant grace. “Of his fullness have we all
received, even grace for
grace” (John 1:16).
Ø He is the Mainspring of all its holy
activity. “I can do all things
through Christ which strengtheneth me” (Philippians 4:13);
“Without me ye can do
nothing” (John 15:5).
·
CONSIDER
WHAT IS INVOLVED IN THE SUBJECTION OF THE
BODY TO THE
HEAD.
Ø The Church must own no other Head than
Christ. There are
undercurrents of
priestly domination in our day subversive of this
headship. The Pope is not
and
cannot be the head of the Church in
any sense. We can be in subjection to no other than Christ.
Ø We must do nothing to dishonour our
Head either in flesh or spirit.
(II Corinthians 6:15-18.)
Ø
We
must use all means to grow up into our Head in all things, that
“there
may be increase of the body unto the building up of itself
in love” (Ephesians 4:16).
Ø
We must dwell with our fellow members in
love and humility.
“Keeping the
unity of the Spirit in the bond of peace” (ibid. v. 3).
The members
must sympathize with one another (1 Corinthians 10:24).
·
THE ORIGIN
OF THE HEADSHIP OF CHRIST. “Who is the
Beginning, the Firstborn from
the dead.”
Ø Christ is the Beginning of the new
creation. Two ideas are implied in
the expression.
o Priority in
time. He is “the Firstfruits of them that
have fallen
asleep” (1 Corinthians 15:20).
o The
origination of spiritual life. As He is “the Beginning
of the
creation of God” (Revelation 3:14), He
is the Beginning of
the new creation. He is the “Prince of life” (Acts 3:15),
the “Author of salvation” (Hebrews
2:10).
Ø Christ is Head through his
resurrection. He is “the
First-begotten from
the dead.” Consider:
o That He was among the dead. Thus He made expiation for
our sins.
o That He was
begotten from among the dead, because He was
raised from death to life “for our
justification” (Romans 4:22-24).
o That He was
the first so begotten.
§
Others were translated or died again.
§
He rose to
die no more (Romans 6:9).
§
His resurrection involves the resurrection of all
His saints.
Ø His resurrection is His title to headship (Ephesians
1:20-23).
Ø Let us
realize “the power of His resurrection” (Philippians
3:10) in
a holy life.
·
THE DESIGN
OF THE FATHER WAS THAT ALIKE IN THE
SPIRITUAL AND THE NATURAL ORDER CHRIST MIGHT HAVE
THE
PRE-EMINENCE. “That in all
things He might have the preeminence.”
Both in nature and in the Church He is pre-eminent; and the
Father’s
design will be yet more fully accomplished when all things are put
under his feet and “the kingdoms of this world have become the kingdom
of our Lord and His Christ” (Revelation 11:15). Thus our Divine
Redeemer is “Alpha and Omega, the
Beginning and the Ending, the First
and the Last” (ibid. ch. 1:8, 11, 17-18).
19 “For it pleased the Father that in Him
should all fullness dwell;”
(ch. 2:9; Ephesians
1:10; John 1:14,16; Acts 2:36; Hebrews 7:25; Matthew 28:18).
Vs. 19-20 stand to v.18
as vs. 16-17 to v. 15. The creative work of the Son
explains and justifies
is supremacy over the natural universe, and His reconciling work
accounts for His
lordship over the Church, as it establishes His “preeminence
in
all things.” In Him dwelt the forces and laws of the first creation; in Him,
likewise, all the fullness engaged in the new
creation. It is hard to say what is the
grammatical subject of “was pleased.” The great majority of
interpreters, both
ancient and modern,
understand “the Father” as borrowed from vs. 12-13, and
suggested by the
apostle’s use of this verb elsewhere (see I Corinthians 1:21;
Galatians 1:15;
Philippians 2:13; Ephesians 1:5, 9, 11); the Revised Version
margin, adopts the
immediately following “all the fullness.” Others
prefer
“the Son,” the exclusive and all-absorbing subject of vs. 15-18. Paul
has dwelt on the sovereignty of Christ in every clause from v.
14
onwards; and, lastly,
that his point of view is historical (note the aorists
throughout vs. 18-20),
as concerned not with the “eternal purpose” and
absolute initiative of the
Father, but with the establishment; of His own
kingdom by the Son (v.
13; see note on “unto him,” ver. 16). There is
nothing in the term “well pleased” (“good pleasure”) to
prevent the apostle
applying it to the Son,
if he finds occasion to do so. But “this view
confuses the theology
of the passage hopelessly”. The same can be said of the
“unto
him” of v. 16, and the “all in all” of ch. 3:11, as compared
with the -
language of I Corinthians and Romans;
and the same answer holds good in each
case, viz. that the apostle speaks concerning
Christ and the Church, and his
thoughts move within
the circle of their mutual relations, grounded as these
are in the Christian
constitution of the universe itself. God’s good pleasure
(Ephesians 1:5, 9) lay
within and behind Christ’s choice and action (John 8:29);
but it was his own good pleasure too (John 10:30). So in John 10:18 (compare
also Ephesians 5:2 and
Galatians 2:20 with Romans 5:8 and 8:32) the initiative of
Christ in the work of
redemption is recognized along with that of the Father.
“He emptied Himself” (Philippians 2:7); and again “was pleased” that “all the
fulness” should be His: compare Ephesians 4:8-11 (quite
consistent with
I Corinthians 12:28), Hebrews
1:3b, where Christ appears regally assuming His own
glory. “All the fulness” is not precisely “the fullness of the
Godhead” of ch.2:9.
Had the more definite
expression preceded, it would have been fair to interpret
this more general one by its aid. πλήρωμα - plaeroma - completement;
fullness -
is a word so varied and elastic in Pauline usage (see Romans 11:12; 13:10;
Galatians 4:4; Ephesians 1:10, 23; 3:19; 4:13) that it can
scarcely have hardened
suddenly into “a
recognized term in theology, denoting the totality of the
Divine Person and His
attributes. (Arthur Pink has written a treatise
on the Attributes of
God which I can recommend highly – three of them, Patience,
Mercy and Wrath of God
- #’s 2-4 – this web site - I can recommend highly –
CY – 2011) - No earlier
example of such a usage is furnished. To import it
here is to make the
Epistle speak the language of the second century. “All
the fulness” ascribed
to “the Son
of God’s love” as “Head over all things
to the Church,” alike “Beginning of the creation of God”
and “Firstborn
out of the dead,” embraces that entire plenitude of nature
and of power
residing
in Him since the time that he ascended to the right hand of power
(ch. 3:1; I Peter 1:21; Hebrews 1:3-4; 5:9; 7:28), and in
virtue of which He
“becomes in all things pre-eminent.” κατοικἐω katoikeo – to settle down
in a dwelling - denoting a “fixed dwelling” (ch. 2:9; Ephesians 3:17); but is aorist
in tense here (present
in ch. 2:9) along with εὐδόκησεν – eudokaesen – “was pleased”)
— “should make its dwelling in Him” (see Acts 7:2,4), pointing to a distinct event,
viz. in this case the Ascension which consummated the Resurrection set forth in the
last clause. Ephesians1:20-23 and 4:8-10 strongly confirm
the correctness of this
view; there “the fulness” with which Christ is charged, and wherewith He proceeds
to“fill all things,” dates from His
ascension (John 12:32; Acts 2:32-34; 5:30-31;
Romans 8:34). (πλήρωμα –- plaeroma – fullness - is passive in derivation,
denoting
that wherewith anything
is filled or made complete.) “From henceforth”
Christ is a complete Christ, and
we are “made
complete in him”
(ch. 2:9-10; see
notes). This plenitude (influenced by plenty) qualifies Him as
plenipotentiary (a diplomatic
agent invested with full power to transact business)
in His work of
reconciliation.
20 “And having made peace through the
blood of His cross, by Him to
reconcile all things unto Himself; (v. 16; Ephesians
1:10; Hebrews 9:26;
10:12-13; Psalm
2:7-8). ἀποκαταλλάξαι – apokatallazai – to exchange money-
of persons – to change
from enmity to friendship – hence to “reconcile” ) is
used here with εἰς – eis – into - in correspondence with v. 16, and implying,
in contrast with διὰ - dia -
“through”), the end for which rather than the
person to whom one is reconciled (v. 18b; also Romans 14:9; II Corinthians
5:15;
I Corinthians
3:23). Brought back again to peace with
God, we are brought into
the kingdom of His Son (vs.
13-14). The rebels are made to “kiss the Son.”
(Psalm 2:12) - He wins
back His kingdom in them. And so the design of
creation
as His dominion is answered at last. “Reconcile” (“reconciliation”)
in New Testament usage
implies previous resentment in Him to whom the
offender is reconciled
(Romans 5:10). For such resentment in Christ,
compare
ch. 3:13; I Corinthians
8:12; Luke 19:27; Acts 26:14; Revelation 6:16; Psalm 2:12.
καταλλάσσω (reconcile) is “to take into favor or allegiance,” and, with
ἀποκαταλλάξαι - “to take back into favor.” This
reconciliation to
Christ the King concerns
the “all
things” of v. 10, restoring the broken unity
of
creation (see note on “the things in the heavens,” below). And there
is an actual
reconciliation now being
carried on by the Son from heaven (Philippians 3:20-21;
I Corinthians 15:25),
resting upon the potential reconciliation effected on the cross
(compare the same
double sense in II Corinthians 5:18-21). “by Him, I say,
whether they be things in earth, or things in
heaven.” - ch.2:13-14; Ephesians
2:13-18; II Corinthians
5:18-6:1; Romans 3:25; 5:10; Hebrews
9:11-14; Revelation
1:5; 5:9; Matthew 26:28). The apostle
“glories”only “in the cross” Galatians 6:14),
the sole means of
salvation, viewed from whatever side (I Corinthians 1:23-24).
Peace is made for those who were “alienated
and enemies in wicked works” \
(v. 21), who were under the dominion of the
enemy of God and His Christ (vs.
13-14). It begins as
the peace of forgiveness (ver. 14; 2:13; 3:13; Romans 3:24-26;
5:1), and continues as
an abiding fellowship with God through the Spirit, in obedience
to Christ, the one Lord (v. 13; ch.2:6; Romans
5:1-2; 8:5-9, 28; Galatians 5:22;
Philippians 4:7; II
Corinthians 10:4-5; Acts 2:32-36). There
can be peace only
when He is Lord (I Corinthians 15:25; Hebrews 10:13; Revelation 19:11-16).
In this all the present
blessings of salvation are comprised (v. 2). “The blood of
the
cross” is the one all sufficient atonement which brings men into
peace
with God, and so puts
them back into the kingdom of Christ, who is “Prince
and Saviour, Priest and King” (Romans 3:25-26; 14:9; II Corinthians 5:15;
Titus 2:14). (You want to know what is
sad? I bet there are many
Kentuckians who would run, sprint, lift weights, practice
over and over, if
what they did would only help Kentucky to have beaten UCONN
April 2,
2011, but will not be that disciplined when it comes to the
saving of their
soul, PUTTING FAR OFF THE DAY – My testimony is: I marvel
at the teaching and meaning of these scriptures, all the
ducks set up in a row,
plainly, over and over, repetitiously, explain the WORK
and SALVATION
of Jesus Christ who died for their
soul. But the interest is just not there,
the sacrifice to “KNOW THE LORD” is not that important, and
unfortunately, they will die, unconverted, aliens from God’s
Kingdom,
strangers to the covenant of promise, dying, having NO HOPE and
WITHOUT GOD in the world.
(Ephesians 2:12) –
Surely one’s soul
is more important
than a basketball game or championship! Trust Jesus
Today! - How to Be
Saved - # 5 – this web site
– CY – 2011)
Faith, the subjective condition of peace,
appears in v. 23 - (Romans 5:1; 15:13).
“Having made peace,” as a single compound verb, occurs only here in the New
Testament (compare
Matthew 5:9). The repeated “through Him” is textually
doubtful; copyists were
more likely to omit than to insert
it here. This emphatic
repetition suitably introduces the bold and startling words, whether the things on
the earth, or the
things in the heavens (v. 16). The things “in
the heavens,” as in
v. 16, include the
whole creation, spiritual or material, other than “the things upon the
earth.” In Romans
8:19-21 we learned that the earthly creation shares man’s fall and
his redemption. But “sin entered” (Romans 5:12) here
from outside, and how far its
influence extends
beyond our planet we cannot tell. Paul does not positively affirm
that the reconciliation
of the cross embraces other worlds than ours. He speaks
hypothetically. Christ’s death is in
his eyes an event parallel only to creation
in its magnitude, and he
can set no limit to its potential efficacy. Its virtue is sufficient
to “reconcile all things,” wherever such reconciliation is needed and is
possible
(yet see Hebrews 2:16).
The difficulty is not to be evaded by putting a milder sense on
“reconcile” as applied to “the things in the
heavens” - “the blood of the
cross” forbids any thought but
that of the propitiatory atonement. Nor does the
text say anything of a
reconciliation between “earth and heaven”, “men and angels,”
“Jews and Gentiles,”
“secular and spiritual affairs,” etc.; such glosses are opposed
to Paul’s strict use of
the word “reconcile,” and to the parallelism of v. 16.
The Glories
of King Jesus (vs. 15-20)
The
apostle, having in his prayer pleaded for the Colossians that they may
be worthy members of the
glories which belong to their King. His purpose, like
that of every true
preacher, is to make Christ pre-eminent. The central
thought of the passage
is that God is invisible, but Christ is the visible
Manifestation of the
Father’s perfections. In Him as
the perfect “Image” we may “see God.”
·
JESUS AS
THE GLORIOUS CREATOR REVEALED THE MIND
OF GOD. (vs. 15-16.) We are apt to think of Christ’s revelation of
the
Godhead solely in His incarnation. Doubtless
it was the climax of the
“exegesis” of the
invisible God (compare John 1:18, ἐξηγήσατο
-
exaegaesato - he
expounded; to show or lead the way ). But there
were previous revelations, and this is Paul’s idea
here that creation is a
revelation of God through the power of.
Christ. Now, one thing is certain
about the creation, that it addresses
itself to mind. If men imagined it was
thoughtless, they would
not spend two minutes more in its investigation.
All science proceeds on the postulate of
creation being thinkable,
intelligible, an appeal
to mind. If creation, then, embodies thought, we have
further to notice that it is thought
of the same order as human thought.
After all the weary investigation, therefore, which tries to blink the fact of
creation being a revelation of God, we
are reduced in the last analysis
exactly to this idea. Of course, we
have not succeeded in interpreting the
revelation in nature with either
accuracy or fullness; but every year’s honest
work carries us on towards the fuller understanding
of the Divine Thinker
who speaks to His creatures in all the work of His
hands. The fascination of
science lies in the fact that a deeper Thinker than any
of the investigators is
behind the work, and is calling for interpreters. The wonderful creation is
from end to end, in heaven above and in earth
beneath, Christ’s exposition
of the mind of God.
·
HISTORY IS
ALSO AN EXPOSITION BY CHRIST OF THE
DIVINE
MIND. (v. 17.) For not only did Christ
as Creator give the
system a start, but as the Upholder
of the system He makes it a continuous
revelation. The philosophy of history
lies in the assurance of the great
procession of facts being under the
constant control and direction of
Divinity. Of course, as in the former
case of the interpretation of nature,
we may be and are very far from a full grasp of
the significance of history.
Yet
undoubtedly a reverential study of the course of events brings us daily
nearer the understanding of the whole. (Perhaps this is why modern
secular educators downplay the
teaching of history. CY - 2021) It adds to our
interest to take with us this
assurance — that Jesus
Christ is at the back of all
being, upholding it, sustaining the system, and
reducing it to an orderly
exposition of the Divine thought. Amid the
apparently chaotic course of
events, in consequence of the freedom and frailty of the
creature, there is
the really orderly procession of the whole towards that “one Divine event
to which the whole creation moves.”
·
CHRIST’S
ECCLESIASTICAL HEADSHIP IS A FURTHER
REVELATION
OF GOD. (v. 18.) For not only has Christ
been Creator,
not only has He been and is the Preserver of the
system, but He has also
been constituted Head of a special class of beings,
united in what is called
“the Church.” Many of His
creatures do not recognize either Him or His
relations to the universe. They act as
if He were not, and His control of
them is without their leave and in spite oftentimes
of their opposition. But
others happily have come to recognize Him as Lord of all, and
consequently
of themselves as well. Believers in Him, adorers
of Him, they have learned
to look on life as simply a longer or shorter
opportunity of doing His will or
of suffering “His good
pleasure.” And as Christ comes into tenderer and
closer relations to the believers of
the world than He can come into towards
the unbelievers, He is as closely bound to His
believing people as the ruling
and sovereign “head” is to the
subject and obedient “members “of the one
body. And this
headship of Christ is a revelation unto men of the mind of
God. Of course,
in this case, as in the previous cases, there is only an
approximation to the
understanding of God’s mind and will as thus
revealed. But we are
progressing steadily towards the ideal of perfect light
and perfect submission. The Churches may but imperfectly grasp what God
in Christ means; they may be very wayward and
arbitrary in many of their
interpretations; but the
desire to know and obey Christ brings them along
the line of privilege and duty with increasing
appreciation and success.
·
IN CHRIST’S
RECONCILIATION OF ALL THINGS UNTO GOD
HE FURTHER
REVEALS TO THE UNIVERSE THE MIND OF GOD.
(vs. 18-20.) Now, just as
philosophy is the reduction of the multiform in
fact to the uniform in idea, so is there in the
system administered by Christ
provision made for the reconciliation
of all things to the Supreme, that the
unity of all things may be the last
thought of God. This is the meaning of
the cross and the blood shed upon it, and all the
redemptive system which
centers around it. This is the purpose
of Christ’s resurrection to immortal
life the first, that, as the pre-eminent One,
he might gather in his
embrace a
reconciled universe and lay it at the Father’s feet. Of course, the
prerogative of creaturely freedom
is such as to refuse the reconciliation
and to crystallize into hostility in some sad
cases. It would be contrary to
the Divine plan to force the will
and ride rough shod over the
determinations of the
creature. Some consequently, it would seem, are to
be allowed to take their own course and remain
incorrigible; yet in the
unifying idea of God their discord, as
in the music of the great masters, will
be made to contribute to and to emphasize the
general harmony.
Meanwhile, how grand the idea is of the unity of all things! Surely we
should not allow ourselves to
conflict consciously with it in our dealings
with men. We should back it up as the goal and far off Divine event to
which all things are made to move. The blood of the cross cries really for
the reconciliation of the universe to God.
In vs.
21-23 the apostle descends, with characteristic boldness and suddenness,
from the
vast generalizations of vs. 15-20 to the closest personal application of his
theme —
from “all things
in earth and heaven” to “you” (compare Ephesians
1:22-2:1-2).
With Lightfoot, we place
only a comma, or a colon at most, after ver. 20.
21 “And
you, that were sometimes alienated and enemies in your mind, by
wicked
works, yet now hath He reconciled” or, were ye reconciled
(ch. 2:11; 3:7; Ephesians 2:1-3,11-12; 4:18;
5:5-8; I Corinthians 6:4; Romans
6:21; I
Peter. 1:11; 4:3). The combination of ὄντας - ontas - “being”
with perfect
passive
participle (“having been alienated”) implies a fixed condition, that has become
as a part
of one’s nature (so in Ephesians 4:18,
Revised Text). As the opposite of
“reconciled,” “alienated” is
strictly passive,
and denotes, not a subjective feeling
on the part
of the sinner, but an
objective determination on the part of God, an
exclusion
from the Divine
favor, from “the kingdom of the Son” and “the lot of the
saints” (vs. 12-13; Ephesians 5:9; 2:3, 11-13; 4:18;
Romans 1:18). “Enemies in your
thought”
sets forth the disposition of the sinner
towards God (Romans 8:7;
Philippians
3:18: for the passive sense of “enemies,” as found
in Romans
5:10;
11:28; Galatians 4:16. On the latter view, τῇ
διανοίᾳ - tae dianoia –
mind - instrumental
dative, “by,” “in virtue of your state of mind;” on the former,
it is
dative of reference or definition - διανοίᾳ (here only
and Ephesians 2:3 and
4:18 in
Paul) has possibly a polemical reference. It denotes in Greek philosophy,
the faculty
of thought, as opposed to the bodily
powers. In Philo’s teaching it
signifies
the higher part of human nature, akin to God, and opposed to evil which
belongs to
the senses: “Thought (διανοίᾳ ) is the
best thing in us” (‘On Fugitives,’
§ 26);
“Every man in regard to his intellect (διανοίᾳ ) is united
to the Divine Word,
being an
impression or fragment or ray of that blessed nature; but in respect of his
body he
belongs to the entire world” (‘On the Creation of the World,’ § 51). But
here sin is
associated with the intellect in man, and
redemption with “the body of
Christ’s
flesh” (v. 22): compare notes on “reason,” ch. 2:18, and “body,”Ibid. v. 23;
also
Ephesians 4:18, where the reason is vain, the intellect darkened. “Wicked
[emphasized
by its position in the Greek, denoting active evil; on πονηρός –
poneros – wicked] - works” is a
phrase common in John, only used here by Paul
(compare
ch. 3:7; Ephesians
2:1-3; Romans 6:19-20; Galatians 5:19; Hebrews 9:14).
These works are the practices of life in which the sinner is abidingly excluded from
“the
kingdom of Christ and God” (Ephesians 5:5), and manifests
the radical antipathy
of his mind
toward God. “Yet [or, ‘but’] now:” (I remember the late John Tong who
used to be
the announcer at the Kentucky High School Athletic Association’s Sweet
Sixteen
Basketball Tournament – also the announcer for the
when he would
introduce the teams he would start out by saying “And
now…….”
– this is a
very inferior type of introduction of worldly things, when compared the great
gravity of
the heavenly things which Paul was introducing in his writings! – CY – 2011)
- compare
v. 26; ch. 3:8; Ephesians 2:13; Romans 3:21, etc. — a lively form of
transition
characteristic of Paul, primarily temporal, then also logical in sense. “were
ye reconciled” breaks through the grammatical structure of the
sentence, as in vs.
26-27 - If “did He
reconcile” (or, “hath
He reconciled”) be the correct reading,
“Christ” is
still subject of
the
verb, as in vs. 19-22, and consistently with Ephesians
2:15-16. (On
“reconcile,” see ver. 20.)
22 “In the body of His flesh” - (v. 20; ch. 2:11; Romans 8:3; 7:4; I
Timothy 3:16;
I Peter
2:24; 3:18; 4:1; Hebrews 2:14-15; 10:20; I John 4:2; II John 1:7; Luke
24:39).
With a significant emphasis, the material body of Christ is made the
instrument
of that reconciliation in the carrying out of which “his whole
fullness” is engaged (vs. 19-20); see
note on “thought,” v. 21, and on
“body,”
ch. 2:23. The necessity of the double
expression was
shown by
the fact that the Gnostic Marcion erased “of his flesh” from the
text of
this Epistle, and interpreted “the body” as “the Church - some suppose
“of His
flesh “to be added to prevent this mistake. This phrase was the crux of
Docetism,
whose principles were indeed implicitly contained in the
Alexandrine-Jewish
philosophy with its contempt for matter and the
physical
life, which was now first beginning to leaven the Church. Body is
antithetical
to soul: flesh to spirit. The former is individual and concrete,
the actual physical
organism; the latter denotes the material of which it
consists,
the bodily nature in its essence and characteristics (compare note on
v. 11. “In
the body” is not “by the body,” nor “during His earthly life” (as though
opposed to
“out of the body,” II Corinthians 5:6-8; 12:3), but “as incarnate.” The
Epistle to
the Hebrews in 2:14-18; 10:5-10; expands the thought of our Epistle
in its own
way. That reconciliation is “through death,” - through the (or, His)
death
(Romans 3:25; 4:25; 5:10; I Corinthians 15:3; II Corinthians 5:14-15;
Galatians
3:13; Hebrews 2:9; 9:15-16; (Reader, Are you tired of repetition yet?
Take
heart! We are talking about a crown
bigger than the NCAA can offer! –
CY –
2011) John 10:11; 11:51-52;
Revelation 1:18; 2:8) is the fundamental axiom
of the
gospel (v. 5), already implied in vs. 14 and 20. And the atoning
death
presupposes
the Incarnation (Hebrews 2:14). The two foregoing
phrases
belong grammatically to v. 21 – “to
present you holy and unblameable
and unreprovable in His sight.” (v. 28;
Ephesians 1:4; 5:25-27; I
Thessalonians
2:19; 5:23;
Romans 2:16; I Corinthians 4:5; II Corinthians 4:14; 5:10; Acts 17:31);
before “Christ” (v. 19), who is “Judge” (John
5:22-23) as well as “King” and
“Redeemer”(vs.
13-14): this also belongs to His fullness. He will
“Himself present the
Church to
Himself” (Ephesians 5:27, Revised Text; also II Corinthians 4:14). In this
presentation His redeeming work culminates (compare
Philippians 1:6,10; 2:16; and,
in view of
the connection of vs. 22 and 23, I Corinthians 1:6-9). (On “holy,” see note,
v. 2; also
ch. 3:12.) “Apropos is not “without blame,” but “without blemish,”
“immaculate;”
Ephesians 1:4; 5:27; Philippians 2:15:
Compare Hebrews 9:14; I Peter
1:19). In
the Septuagint it is the equivalent of the Hebrew tamim (“integer”), “faultless”
in bodily
condition or in moral character. “Unreprovable,” as a judicial term (“without
charge that
can be preferred”), points to the judgment day, and hence is wanting in
Ephesians
1:4 (compare I Corinthians 1:8; Romans 8:33-34; I Timothy 3:10; Titus
1:6-7).
23 “If ye
continue in the faith, grounded and settled,” - (v. 4; ch. 2:6-7;
Ephesians
3:18-19; 6:10-17; Philippians 1:27; I Thessalonians 3:2; II
Thessalonians
2:15-17;
I Corinthians 15:2, 58; Galatians 1:6; 5:1). All that Christ has
done and
will do for the Colossians, yet depends on their continued faith.
Eἴγε
- if surely (only Pauline in New Testament; containing “the
volatile particle γε” -
ge - indeed) suggests,
actually (Galatians 3:4) or rhetorically (Ephesians 3:2; 4:21),
a
conceivable alternative; if as appears, as one
hopes, or fears, or may assume.
“Are continuing in” (ἐπιμένετε -– epimenete) is both
“abiding by” and
“adhering
to” (Romans 6:1; Philippians 1:24, Revised Version; I Timothy 4:16).
As present
indicative, it implies a (supposed) actual state. “The
faith,” as regularly
in the New
Testament, is the act and exercise of faith (subjective), not the content or
matter of
faith (objective). “Grounded” or “founded,” perfect passive, implies
a fixed condition (compare ch. 2:7;
Ephesians 3:18, coupled with “rooted;”
I
Corinthians 3:10-12; Ephesians 2:20; II Timothy 2:19; also Luke 6:48).
“Settled”
(ἑδραῖος –- hedraios - from ἕδρα – hedra - a seat) is opposed to
“moved
away,” just as in I Corinthians 15:58. The words, “and be
not
moved away” - (or, letting yourselves be moved away), put the
same
assumption
negatively, and more specifically as he adds, “from the
hope of
the gospel;,” - good tidings (vs. 5, 27; ch. 3:15, 24; Ephesians 2:12;
I
Thessalonians 1:3, 10; II Timothy
1:9-11; I Corinthians 15:58; II Corinthians
4:13-5:8;
Romans 8:17- 25; Hebrews 3:6, 14; 6:11,18-19; 10:35-36) — that
which is
its peculiar property and glory, the crown of Christ’s redeeming work
(v. 22),
the end of his servant’s labors (v. 28), for which, by anticipation,
he already
gives thanks (v. 5). but which was directly threatened and
brought in
question by Colossian error (see notes on ch. 2:18; 3:15). (The gospel)
“which ye have heard (vs. 5, 7:
notes), and which was preached to every
creature which is under heaven;” in all
creation that is under the heaven
(v. 6;
Romans 16:26; Mark 16:15; Matthew
28:19-20; 24:14). The transition
from “you” to
“all creation” resembles that of vs. 5-6 (comp. vs. 20-21).
“Preached”
is literally “heralded,” “loudly and officially announced;”
so,
frequently in Paul (see II Timothy 1:11), also in Mark 16:15. Greek
usage does
not support the interpretation which makes
κτίσις (“creation
“) equivalent to “humanity.” This sense of the word,
which, even
in Mark, interpreters reject, is quite Hebraistic and exceptional.
The phrase,
“all creation,” the writer
has already used in v. 15; here, as there
(see here),
without the article (Revised Text). The universal meaning it carries
there is
now limited by “under the heaven.” The earthly creation subject as
it is
to Christ,
is the sphere of this proclamation, the preaching room which is to
resound everywhere
with the glad tidings (compare Psalm 50:1; 98:7;
Isaiah
52:7; 55:12; Revelation 10:2; 14:6). And with this range it was
proclaimed, for from the first it claimed universal
audience. Whereof I
became, I
Paul, a minister (vs. 24-29; Ephesians 3:1-13; I Timothy 1:11-14;
2:7; II
Timothy 1:11; Romans 1:5; 11:13; 15:15-19; I Corinthians 3:5, 10; 9:1-2,
16-17; II
Corinthians 4:1-6; 6:1-10; Galatians 1:1,15-16; I Thessalonians 2:4;
Acts 9:15;
26:16-18). (For “minister,” see v. 7.) The later Epistles betray a
markedly
heightened sense in the apostle of the unique dignity and
importance
of his own position, and those who question their authenticity
press this
fact against them. But the difference of tone is what one would
expect in
“such a one as Paul the aged, and now a prisoner also of Christ
Jesus”
(Philemon 1:9). As the Gentile Churches grew, reverence for
his person
deepened; and the success of his life mission became more
assured,
especially now that the struggle with reactionary Judaism,
signalized
by the Epistles of the third missionary journey, was to a large
extent
decided in his favor. The false teachers he is now opposing did not,
we should
gather, attack the apostle personally; but may rather have
claimed to
be on his side.
That in Christ God becomes visible, and nature becomes
intelligible.
To earnest philosophic
thought, as to sound religious instinct, it has always
been evident that “what is seen hath not been made out of things which do
appear” (Hebrews 11:3). An “everlasting
power and divinity are
clearly seen from the creation of the
world” — but as “invisible
things”
(Romans 1:20). Our
latest Agnosticism is but a despairing echo of the
cry of Job: “I go towards the east, but He is not there; and westward, but I
cannot perceive Him; toward the north,
where He is working, but I cannot
see Him; where He veileth Himself in
the south, but I cannot find Him”
(Job 23:8-9). God effectually hides Himself behind His
works. All
visible point to invisible causes, all
finite things lead up to the Infinite, all
phenomena to the
noumenal; but whither they point we cannot follow.
Some of the most
profound and minute of modern scientific inquirers
testify most strongly
to this (e.g. M. Dumas and M. Pasteur, in their
addresses at the French
Academy, 1880, 1882). From that invisible, Christ
comes forth to testify
of Him whom “no
man hath seen nor can see”
(John 1:14, 18; 14:9). We know now what the Maker of the universe
is
like. The world is no longer
orphaned. The
unknown God proves to be
its
Father, and his Son its older Brother. Human thought has a visible
center around which to
move, a sun which sheds light and warmth over all
its speculations. The
incarnation and resurrection of Christ, with the whole
course of His miracles
(His signs), assure
us that natural
law is, and must
prove
itself ultimately to be, subservient to spiritual law, the lower to the
higher order, the
material world to the moral being of man. His miracles
and parables and His
general teaching furnish many fruitful hints, some that
lie on the surface,
others that await our deeper searching or future need,
respecting the meaning
and use of the natural world. He is, after all, its
chief Interpreter, the
Master of poets and philosophers of nature who often
owe most to Him when
they are least aware of it, as well as of religious
thinkers and social
reformers. While we hold fast this faith in the “Image of
God
the invisible,” the “Firstborn of all creation,” we may witness science
and philosophy pursuing their inquiries
without misgiving, and we may
follow them, warily indeed, but without
mistrust; for they can discover no
truth
which will not in the end support the “truth as it is in Jesus,” and they
labor, though they know
it not, only to add their own to the “many crowns”
that are preparing for
the head of our Immanuel.
CHRIST
THE HEAD OF THE CHURCH (vs. 18-23)
Ø Into the
world created to be the kingdom of the Son of God’s love,
“sin entered, and death
through sin;” and death
became king, sin
in
death (Romans 5:12-13, 21), instead of “the Prince of life.”
Hatred was planted in
the human breast, and with it came a darkness
that “apprehended not the light
of life” (vs. 13, 21; John 1:4-5; 1 John
3:8, 11-12); and men
fell under “the dominion of Satan” (Acts
26:18;
Ephesians 2:2-3; Luke 4:6; 1 John 5:19), the “murderer,” the
“father of lies;” till it
came to pass that, though Christ ever “was in
the world, the world knew Him
not” (John 1:10). Men were everywhere
“cut off from Christ,”
“alienated,’ “children of wrath” (v. 21;
Ephesians 2:3, 12); how rebellious against Him, His advent
proved.
Then, in their “wicked works,” they not
only denied the Son His
preeminence, but even said, “Come, let us
kill him” (Matthew 21:38;
Luke 19:14; Psalm 2.).
Ø And He submits
to die, that He may “put away sin by the
sacrifice of
Himself.” The Firstborn of all creation becomes Firstborn out of
the
dead. So high He was in His Divine,
eternal birth, so low He
steeped — to the Virgin’s womb, to “a servant’s form,” and
“unto death, yea, the death
of the cross” (s. 18, 20; Philippians 2:7-8;
Romans 1:3; 9:5; II
Corinthians 8:9; Galatians 4:4; Hebrews 2:5-18),
to restore His human
brethren, to recover His alienated kingdom,
“to reconcile all things unto
himself” (vs. 18, 20; Romans 14:9;
Philippians 2:10-11; Revelation 1:5-6, Revised Text).
Ø So dying,
he lives again that He may give us life (Romans 6:4-11);
descending, in turn He ascends and lifts us with Him
(Ephesians 4:8-10;
2:5-6; John 12:32); emptying Himself, he gains a new sovereign
fulness
(v. 19; Philippians 2:8; Ephesians 4:10; 1:20-23) of all
that the dark, exiled, broken, miserable world needs to
restore it and
build it up again (ch. 2:9-10; Philippians 4:19).
Ø
Round
Himself as the living Center, He gathers a new humanity and
forms
a new world, which is His body, the Church (vs. 18,
24;
ch. 2:19; Ephesians
4:16; 5:23; John 15:1-8) — a body wider, and yet
narrower, than the visible (Matthew 13:24-30; John 10:16); “a spiritual
house,” built of those
united as “living stones” to the “living Stone”
(1 Peter 2:4-5), which “groweth unto
a holy temple in the Lord”
(Ephesians 2:21). So He
is the Beginning (v. 18) of an age-long,
world wide process of resurrection and reconstruction. The life that
is in Him is an organic, formative, spiritual energy, with a “mighty
working” in it that
is “able to subdue all things unto itself”
(Philippians
3:21; Romans 8:2-11); a leaven destined to leaven the whole lump
(Matthew 13:31-33). “The kingdom of
this world” must “become
the kingdom of our Lord and
His Christ” (Revelation
11:15;
1 Corinthians 15:25; Daniel 2:34-35; 7:13-14); “the law of the
Spirit of life in Christ Jesus” must
penetrate, transform, and dominate
every sphere of human thought and activity; “the works of the devil”
everywhere, and in every form and shape, must be “destroyed”
(1 John 3:8). Then only will He have “reconciled all things
on the earth to Himself.”
Ø
For ourselves, as individuals, the design of Christ’s reconciliation is the
perfection
of our personal character as approved by Himself at the day
of
judgment (vs. 22, 28). This is true also of the Church
collectively
(Ephesians 5:27). He is Judge as well as Saviour; and His
justice is as
inflexible as His mercy is compassionate. “The King,” for as King He
will then appear, desires to be able to say to each of us, “Come, ye
blessed of my Father, inherit
the kingdom prepared for you;”
“sit with me in my throne” (Matthew
25:34; Revelation 3:21); but He
will only say it to those who
are worthy (ibid.
vs.
4-5). To this end
He redeemed us by His
blood, bestowed on us His Spirit, brought
us into His kingdom, subjects us
to its discipline, employs us in its
service, instructs us in its wisdom,
enriches us with all its spiritual
blessings — “to present us (on that day) holy and without blemish
and unreprovable before Him” (Jude
1:24-25; 1 Thessalonians
3:12-13; 5:23-24).
Ø
How far the influence of this
reconciliation extends beyond the things
upon the earth; and, if it does so extend, in
what direction; whether or
how it touches “the principalities and
powers in heavenly places,”
— we cannot tell, and dare not attempt to guess. Origen, on
the
warrant of this passage (v. 20), fondly thought that even
Satan
himself would be ultimately reconciled to God. At any rate,
when He
“through
whom and unto whom all things have been created” is
the sacrifice, and when the evil of this world is but a part of the realm
of evil above and around us, we may not deny the possibility of others
sharing with us, somehow, in the atoning virtue of His death.
Ø
But all this is so far stated from the Divine
side, as matter of God’s
general purpose and plain in Christ (Ephesians 1:10; 1 Timothy
2:4; II Timothy 1:9; Acts 3:21); and this plan will
certainly be
carried out; “all
things,” as a whole,
will certainly be reconciled. But
there is nothing here to contradict the possibility of a
self-exclusion of
individuals, belonging to this world or to other worlds,
from the benefits
of the Divine amnesty, and of their expulsion from a
reconciled universe
(II Thessalonians 1:9; Matthew 25:41; Luke 13:25; John 15:6;
Revelation
22:15). Verse 23 intimates as much as this. “All this is yours,” the apostle
virtually says, “if ye continue in the faith,
not being moved away from
the hope of the gospel;” but if
not, what then? Contrast II
Corinthians
5:19 and 20; John 10:10 and 5:40. Still the distressing question,
“Lord, are there few that be
saved?” presses on us, and our Lord’s
reply speaks in the same tones of
stern and solemn warning
(<Luke
13:23-30). For us to whom the message of reconciliation is now
addressed, it is clear that “now is
the day of salvation” (II Corinthians
6:2). To be a minister of this reconciliation, and so a
minister of the
Church, a builder of the house of God, the Body of Christ,
how high
and responsible the office (vs. 23-26; 1 Corinthians 4:1-2;
II Corinthians 5:11-6:10)!
ADDITONAL
NOTES ON VS. 15-23
* All the relations which nature holds to God center in
Christ.
If the world rests
on God, is grounded in Him, refers
secretly and
everywhere to God as
the immanent, perpetual Cause of its being and its
energy; if in Him “we live and move and
are;” (Acts 17:28) — then we are to
understand all this of Christ. “In him were created, in him consist all
things”
(vs. 16-17). “God was in Christ” creating the heavens and the earth; is “in
Christ” sustaining,
coordinating, directing the march of the circling worlds, the
evolution of their
teeming, endlessly varied forms of life. The “winds and
the sea” that “obeyed Him,” disease and death
and the mighty spirits of
darkness that fled at
His word, knew something of this secret, if men do
not.
* If through God the universe came to be
(Romans 11:36); if He
supplied the agencies
of creation, the matter and the force (unless matter is
really force) out of which it was generated, the laws which shaped its
form
and governed its development;
— then it appears that all this was done
through
Christ.
* If the world moves towards God (Romans 11:36), in
spite of all
divergence and
confusion; and if throughout the unmeasured cycles of its
duration past and to
come it advances towards the fulfillment of its destiny,
“that
God may be all in all” (I Corinthians 15:28);
— then its course is
directed also unto Christ. The will of God respecting the kingdom of His
Son was the secret of
creation (Ephesians 3:9-10). Man’s sin did not
give birth to that
purpose. It called for its vindication in new forms of
superabounding grace;
but from the beginning it was “the Father’s will that
all should honor the Son as they honor
the Father” (John 5:23). He
is “the Heir of all things” (Hebrews 1:2), and it is “the glory of God
the
Father” “that every knee should bow, of things in heaven, and things
on
earth, and things under the earth, and that every tongue should confess
that
Jesus Christ is Lord” (Philippians 2:9-11).
So far, therefore, as we can
trace any Divine
working in the course of nature or history, we may refer it
to
Christ as truly as the forgiveness of sins or the resurrection of the dead.
Nature and grace, body
and spirit, history and revelation, the secular and
sacred, are essentially
one, are parts of the same scheme, each being the
complement of the other
(instance the inseparable connection of Christ’s
miracles of healing
with his spiritual work), and are working UNDER THE
SAME MANAGEMENT - (Matthew 28:18), towards the same issue, that
“purpose
of the ages which God purposed in Christ Jesus our Lord, to
sum up all things IN CHRIST” (Ephesians 1:10; 3:9-11).
The
movement of thought we have followed in vs. 15-23 proceeds from
Christ’s redeeming
work to the experience of the Colossians in receiving
it, and the labours of the apostle in publishing it; and is parallel to that of
Ephesians
1:20-3:13. Here, however, the second of these
topics has
been made
quite subordinate (vs. 21-23: comp. Ephesians 2.). The third
is the
subject of our next section.
THE APOSTLE
AND HIS
- The apostle’s
ministry is at present one of suffering (v. 24)
- Christ, the Hope
of the Gentiles, the Secret of the ages, is its theme
(vs. 25-27);
- and its aim the
individual perfection of all to whom it is addressed
(v. 28).
- In seeking which
he is sustained by a supernatural power (v. 29).
24 “Who
now rejoice in my sufferings for you,” - (ch. 4:3; Ephesians 3:1, 13;
6:19-20;
Philippians 1:12,16,29; 2:17; Philemon 1:9,13; II Timothy 1:11-12;
Acts 9:16;
26:29). “Who” is wanting
in the older manuscripts. The abruptness of
expression
indicates a sudden outburst of feeling (compare II Corinthians 7:9;
I Timothy
1:12). “Now — as these thoughts fill my mind” - “In my present position
(with the
chain round my wrist:). Paul’s
sufferings as apostle of the Gentiles and in
defense of
their rights in the gospel — so “for your sake” (compare Acts 13:44-50;
22:21-22; I
Thessalonians 2:14-16; Romans 15:16; Galatians 5:11; I Timothy 2:7) —
were matter
of joy to him as they were of benefit to them – “and fill up that which
is behind (lacking) of the afflictions of Christ” - (Mark
10:39; John 15:20;
Romans
8:17; II Corinthians 1:5; II Timothy 2:12; Philippians 3:10). “Am filling up”
(ἀναπληρόω – anapleroo – to fill completely) has the
same object
(ὑστέρημα – husterema – that which is lacking) in I
Corinthians 16:17;
Philippians
2:30 (compare II Corinthians 9:12; 11:9;
I Thessalonians 3:10). Here
it is
further compounded with (ἀντί - anti - “over
against”), which implies some
sort of
correspondence — between defect and supply, but this is surely contained
in the idea
of filling up, whereas ἀντί
bears
as a rule, and always in Paul, a
distinct
and pointed reference of its own. “He says not simply ἀναπληρῶ,
anapleroo but ἀνταναπληρῶ, antanapleroo - that is,
Christ, the Head, had
borne His
part, now the apostle in
turn fills up his part, in the great sum of suffering
to be undergone
on behalf of the body of Christ (see parallels). The verb being
so
understood, we infer that “the afflictions of Christ” (a phrase peculiar to
this
passage) are:
·
Christ’s own
ministerial sufferings, endured at the hands of men.
Affliction is a common
term for all that Christians suffer as being in “this
present evil world” (II Thessalonians 1:4-6; Romans 5:3; II
Corinthians 4:17:
compare John 16:33). Such suffering
is common to the Master and His
servants (Ibid. 15:20), and He
leaves behind to each his fitting and
correspondent share therein. These afflictions are “the sufferings of the
Christ” in their ministerial as distinguished from their mediatorial aspect.
- The latter sense
is, however, put on the phrase by Romanist divines,
who quote the text in support of the
doctrine of the merit of the saints, in
contradiction to the uniform
teaching of Paul and the whole New
Testament, that the sacrifice of Christ is the sole meritorious ground of
salvation for
all men, leaving nothing to fill up (vs. 20-22;
Ephesians
2:16; Romans 3:25-26; II Corinthians
5:18-19; Galatians 3:13; Hebrews 2:9;
9:26; 10:14; Acts 4:12; 13:38-39;
John 1:29; I John 2:2; I Peter 2:24). It is
worthy of note that, unless it be in
the Epistle to the Hebrews, Paul never uses
the words “suffer,” “suffering” (much less
“affliction”) in
connection with
the atoning sacrifice. He dwells
rather on the objective fact itself —
“the death,” “the cross,”
“the blood.”
“in my
flesh” - (II Corinthians
4:10-11; 7:5; Galatians 4:13-14); for Paul’s physical
nature felt
keenly the pangs of imprisonment, the chafing of “these bonds.” And thus
he puts
honor on the despised flesh, as capable
of such high service (see note, v. 22).
“for His body’s
sake, which is the Church.” (v. 18; ch.
2:19; Ephesians 1:23; 4:16;
5:23; II
Timothy 2:10). The interests of the Church demanded his sufferings. They
are
“for you” (Colossian
Gentiles); but, in his view, the full possession of the gospel by the
Gentiles
and the existence of the Church itself were vitally bound up together
(Ephesians
2:15, 21-22; 3:6). If “Christ loved the Church, and gave Himself for
her” (Ephesians
5:25), He might well in his turn suffer on the same account. The
magnitude of the interests involved are
measured by His
greatness whose body the
Church is
(vs. 15-18). (On “body,” see note, v. 18
.)
25 “Whereof
I am made a minister,” - (II
Corinthians 4:5; 6:3-10; 11:28-29;
I
Thessalonians 2:1-12; Acts 20:28; I Peter 5:1-4). His sufferings are,
therefore, matter
of duty, as well as of joy. As the Church’s minister, he is bound to toil and to suffer in
whatever
way her welfare requires. Elsewhere he styles himself “minister of the
gospel” (v. 23;
Ephesians 3:7), “of
God,” “of Christ,” “of a new covenant”
(II
Corinthians 3:6). (On “minister,” see note, v. 7 – “according to the
dispensation
(stewardship) of God, which is given to me for you,”(Ephesians
3:1-13; I
Corinthians 4:1-4; 9:17; I Timothy 1:4, Revised Version; 3:15; Luke 12:42;
16:2-4;
Hebrews 3:2-6; I Peter 4:10). Οἰκονομία – oikonomia - “economy” –
translated
here “dispensation”
primarily
signifies the management of a household or
administration
of household affairs or property and so a stewardship) is first
“house-management,” then “administration” generally the οἰκόνομος
–
oikonomos -
“house-steward” – manager of a household or estate) was a
confidential
upper servant, frequently a slave, who controlled the general
arrangements
of a large establishment, and was responsible immediately to
the master.
Such an office the apostle holds, along with others (I Corinthians 4:1), in
the Church,
“the house of
God” (Ephesians 2:19-22; I Timothy 3:15; II Timothy
2:20: this
conception, like that of “the body of Christ” - compare note on v. 18 –
is fully
developed only in the later Epistles). In this office he “administers the gospel”
(I
Corinthians 9:17-18), “the grace of God” (Ephesians 3:2; I Peter 4:10), and here
more
especially “the
mystery” of vs. 26-27 (compare Ephesians 3:9, Revised Version).
In Ephesians 1:10 and 3:2, the οἰκονομία is
referred to God Himself, the supreme
Dispenser
in His own house. This office “was given” him, and specifically as “toward
the Gentiles” (for “you” points to the
Colossians as Gentiles, vs. 24, 27, notes;
Ephesians 3:1-2;
Romans 11:13), when he first became a servant of Christ (Acts 9:15;
22:21;
26:16-18; Galatians 1:15-16; I Timothy 1:11-15; Romans 15:15-16). Some
interpreters
connect “to youward” with the word “fulfill,” but less suitably (compare
Ephesians
3:2;
Romans
15:16) – “to fulfill the word of God.”
(Romans 15:16-19;
16:25-26). “To fulfill” (see vs.
9, 24, and “fullness,” v. 19;
also ch. 2:9-10; 4:12)
is either “to complete,” to give
full development and extension to the gospel message
(vs. 5-6;
II Thessalonians 3:1; II Corinthians 2:14-17; Romans 15:19; Acts 20:20-21,
27); or “to accomplish” the
prophetic word (Romans 9:24-26; 15:8 -12; Acts 15:
15-17), as in
Acts 13:27, and frequently in the Gospels. This verb πληρόω -
palaeroo
– fulfill - however, is
not used by Paul elsewhere in the latter sense, and
the former
precisely suits the context (compare parallels from Romans). Other
interpretations
— “to
preach
abundantly,” “to continue Christ’s preaching”
(Ephesians
2:17; Hebrews 2:3), “to execute the Divine commission” — miss
the sense
of
the verb. The word which it is
the object of the apostle’s ministry to
fulfill, and in regard to which he had a special stewardship, is none
other than:
26 “Even
the mystery which hath been hid from ages and from generations,”
(Ephesians
2:2-3; 3:5, 9; Romans 16:25-26; 11:25-26, 33). The word “mystery”
plays a
large part in Colossians and Ephesians. It occurs in I Corinthians, and
twice in
the Roman
Epistle, written from
of the
passage before us. The Greek mysteries were secret
religious doctrines and rites
made known
only to initiated persons, who formed associations statedly assembling
at
certain
sacred spots, of which
systems
exercised a vast influence over the Greek mind, and Greek literature is
full of
allusions
to them; but their secret has been well kept, and little is known of their real
character. Some of these mystic systems, probably,
inculcated doctrines of
a purer and
more spiritual type than those of the vulgar polytheism. The
ascetic and
mystical doctrines ascribed to Pythagoras were propagated by
secret
societies. The language and ideas connected with the mysteries were
readily
adopted by the Jewish Broad Church of Alexandria, whose endeavor it
was to
expand Judaism by a symbolical and allegorizing method into a philosophic
and
universal religious system, and who were compelled to veil their inner doctrine
from the
eyes of their stricter, unenlightened (or unsophisticated) fellowbelievers.
Μυστήριον - musterion – mystery - appears in
the Apocrypha as an epithet
of the
Divine Wisdom (Wisd. 2:22; 8:4; etc.): Psalm 49:4; 78:2 (compare Matthew
13:34-35)
furnished the Old Testament basis of this usage. Paul, writing to men
accustomed,
either as Greeks or as Hellenistic Jews, to this phraseology, calls the
gospel “a
mystery,” as that
which is “hidden from the
natural understanding and
from the
previous searchings of men” (I Corinthians 2:6-16). But in the words that
follow he
repudiates the notion of any secrecy or exclusiveness in its proclamation
(compare II
Corinthians 3:12-4:6); in his language, “mystery is the correlate
of
revelation.” The thrice-repeated ἀπὸ - apo - from, away, with
the double
indication of time, gives a solemn emphasis to the statement. Ages are
successive epochs
of time, with their states and conditions (compare Galatians 1:4);
generations are successive races of men, with their
traditions and hereditary
tendencies.
But now it was made manifest to His saints (ch. 2:2; 4:3; Ephesians 1:9;
3:5;
6:19; I Timothy 3:16; I Peter 1:20). The
word “reveal” (Ephesians
3:5;
I
Corinthians 2:10) indicates a process, “make manifest” points to the result of
this Divine
act (Romans 16:25-26: compare Ibid. 1:17 with 3:21). The
transition
from the participle in the last clause to the strongly assertive finite verb in
this almost
disappears in English idiom: compare vs. 5-6; Ephesians 1:20-22 (Greek);
There is
also a change of tense: the manifestation is a single, sudden event (aorist),
breaking
through the long and seemingly final concealment of all previous time
(present
perfect participle); similarly in Romans 16:25-26 and I Peter 1:20 (compare
ch. 2:14,
note). To His saints; i.e. to the
Church at large (v. 2; ch. 3:12); but this
implies a
spiritual qualification (I Corinthians 2:14). “His saints” are the recipients;
“His holy
apostles and
prophets, in the Spirit,” the organs (Ephesians 3:5) of this
manifestation.
The Church had long ago formally accepted this revelation
(Acts
11:18); it was Paul’s office to make it practically effectual.
27 “To
whom God would (willed to) make
known what is the riches of the
glory of
this mystery among the Gentiles;” - (Ephesians
3:5-10; Acts 11:17-18;
Romans
11:11-12, 25-32; 15:9-12). [Of the Gentiles exposure to the Word of
God, Acts
28:28 says “and…they will hear it.” – One of my favorite verses in all
the Bible
is Romans 11:32 referred to above – CY – 2011) - “Willed” stands
emphatically
first in the Greek. The revelation was
so momentous in its issue, so
signal in its
method, and so contrary to human
foresight and prejudice, that it
proceeded
evidently from “the
will of God” (vs. 1, 9; ch. 4:12; compare Romans
9:18) - “Who was I,” said
Peter, “that I
could withstand God?” (Acts 11:17) –
The
Ephesian letter delights to dwell on God’s will as the cause of the whole
counsel and work of salvation. The Revisers have rendered the verb by
“was
pleased,” the equivalent of εὐδοκέω
- eudokeo – well pleased - (v. 19;
Ephesians 1:5,
9). There is no need to seek a reference to free
grace in the verb
“willed;” the two
ideas are concurrent, but distinct. The apostle’s mind is filled
with amazement
as he contemplates the boundless riches which the
salvation
of the Gentiles
revealed in God himself (compare Romans 11:33-36; 16:25-27;
Ephesians
3:8-10). “The
glory of this mystery” is the splendor with which
it
invests the
Divine character (on “glory,” see note, v. 11; and for “riches of glory,”
Ephesians
1:18; 3:16; Philippians 4:19; Romans 9:23) – “among the Gentiles”
defines the sphere
in which the riches of the glory is more specially evinced.
At last
this mystery is defined: “which is
Christ in you” - (ch. 2:2-3; I
Timothy 3:16;
Ephesians
3:17; Galatians 2:20; 4:19; Romans
8:10). By a bold metonymy, the
mystery is identified with its subject or content. It is “Christ Himself” - (see
ch.2:2,
note), the Divine secret of the
ages, the burden of all revelation; and “Christ in
you” - (ch. 3:11),
Christ dwelling in Gentile hearts — this is the wonder of
wonders!
So the “sinners of the Gentiles” receive “the like [equal] gift” with the heirs of
the promises (Acts
11:17). By a further and yet bolder apposition, this mystery of
Christ in Colossian believers is “the hope of glory.” (vs. 5, 23;
ch. 3:4; Ephesians
1:12-14,
18; Philippians 3:20-21; Romans 2:7; 8:18-25; I Corinthians 15:43;
I John
3:2), of which it is a pledge and a foretaste (vs. 4-5; ch. 3:15; Ephesians
1:13-14; Romans 8:10-17). This glory is that
which the Christian will wear in his
perfected,
heavenly state (ch. 3:4; I Corinthians 15:43; Romans 8:18), when he
will fully reflect the glory
he now beholds in God through Christ (“the
glory of this mystery”) - compare the double“glory” of II Corinthians 3:18.
The rights
of the Gentile believer in Christ are therefore complete (Ephesians 3:6).
Possessing
Him now in his heart, he anticipates all that He will bestow in heaven
(on “hope,”
see v. 5).
28 “Whom we preach, warning every man, and teaching
every man in all
wisdom;”
- (ch. 3:16; I Thessalonians
2:4-13; I Corinthians 1:23-24; 4:1-5; 15:11;
II
Corinthians 4:1-6; 5:18-6:1; Acts 20:18-35; 26:22-23). “We” (emphatic, like the
“I” of vs. 23,
25) includes Paul’s coadjutors, Epaphras, Tychicus and Justus in
particular
(v. 7; ch. 4:7, 11-12: compare II Corinthians 1:19). Καταγγέλλω
–
katangello – announce, preach,
to publish, bears a
wider sense than κηρύσσω
–
kerusso – to herald, to proclaim, to preach - (v. 23), Paul’s favorite word.
“Admonishing and teaching” are the two
essential parts of the apostle’s ministry,
related as
repentance to faith. Νουθετέω – noutheteo - to put in mind, to warn -
peculiar to
Paul in New Testament (including Acts 20:31), may denote reproof for
the past, but more especially warning for the future (see I
Corinthians 4:14;
II Thessalonians
3:15: compare note on ch. 3:16). Thrice in this verse “every man”
is repeated, and “in all wisdom” follows “teaching” with a marked
emphasis.
The
Colossian errorists, as we should presume from the general tenor and affinities
of their
system, sought to form an inner mystical school or circle of discipleship within
the Church,
initiated into a
wisdom
and holiness supposed to be higher than that
attainable
by ordinary Christian
faith (see note on “mystery,” v. 26; also ch. 2:2-3,
8). An intellectual caste-feeling (see note, 3:11) was springing up in the Church.
In
I
Corinthians 2:6-16 the apostle denounces the pride of reason which claims “the
things of God” as its own; here he denounces
the pride of intellect which refuses
the
knowledge of them to those who stand on a lower level of mental culture. To
every man the Divine
wisdom in Christ is accessible (ch.2:3,10; 3:10,16;
Ephesians
2:17; 3:18-19): to none but “the spiritual man” (I Corinthians 2:6,
12-3:1). “Wisdom” here is
not subjective, a quality of the apostle (I Corinthians
3:10), but
objective, the quality of the truth itself (compare ch. 2:2, 23; 3:16;
Ephesians 1:18;
I Corinthians 1:22-25; 2:6-7) – “that we may present every
man perfect
in Christ Jesus.”(v. 22; Ephesians 4:13; 5:25-27; II Corinthians
13:7-9; I
Thessalonians 2:19-20; II Timothy 2:10): the aim alike of Christ’s
redemption
(v. 22) and of the apostle’s ministry. (τέλειος – teleios – perfect)
is a word
associated with the Greek mysteries (compare I Corinthians 2:6-7;
and in
common use denoted “full-grown,” “grown men,” as opposed to
“children “(Ephesians
4:13-14; Philippians 3:12, 15; Hebrews 5:11-6:1). The
philosophic
Judaists affected this term considerably. Philo frequently distinguishes
between the
“perfect” or “fully initiated” (τέλειοι), who are
admitted to the sight
of God, and
(προκόπτοντες
– prokoptontes - the
advancing) compare Galatians
1:14), who
are candidates for admission to the Divine mysteries; and he makes Jacob
a type of
the latter,
parallel to
the “holy and
without blemish” of v. 22, holding out a spiritual
ideal very
different from that of Alexandrine mystics; and declares that it is
to be
realized “in Christ” (vs. 2, 4), as in v. 22 it
appeared to be
wrought “through Christ” and “for Christ” (compare
v. 16).
29 “Whereunto
I also labor striving according to His working,” – ch. 2:1;
4:12-13; I
Corinthians 15:10; Galatians 4:11; Philippians 2:16; I Timothy 4:10;
Acts
20:35). Κοπιῶ – kopio - to labor to weariness, often used of manual labor,
is another
favorite word of Paul’s (I Corinthians 4:12; II Corinthians 11:27;
I
Thessalonians 2:9: compare Ephesians 4:28; I Thessalonians 1:3; John 4:38). The
figurative
use of “striving”
(“agonizing,” i.e. “contending in the arena”) is only
Pauline in
the New Testament:
compare ch. 2:1; 4:12; Philippians 1:30; I Corinthians
9:25; [this is
one of the verses that led me to compare modern athletes striving
for glory
and having to work after it through great sacrifice – the analogy is – Are
you less
concerned about your soul and your spiritual warfare than an athlete
about a
trophy? “Are you willing to put time and
energy into learning about God’s
work and
will in your life? You don’t have to
worry about salvation in Christ –
THAT IS HIS WORK – what we want
to do is grow – CY – 2011) I Thessalonians
2:2; I
Timothy 6:12; II Timothy 4:7; also Luke 22:44; in I Timothy 4:10 (Revised
Version) it
is again
connected with (κοπιάω – kopiao - toil ). We need not distinguish
inward from
outward striving in this
word. The apostle’s
bodily sufferings (v. 24) and
his mental
anxiety (ch. 2:1) alike enter into the mighty struggle which he is maintaining
on the Church’s
behalf, and which strains every fiber of his nature to the utmost
(compare II
Corinthians 11:28). “Striving” implies opponents against whom he
contends
(Ephesians 6:12; II Thessalonians 3:2; II Corinthians 11:26); “toiling hard,”
the painful
efforts he has to make. In this toll he is divinely
sustained, for he
“strives according to His [Christ’s:
compare Philippians 4:13] working.”
ἐνέργειαν - energeia - “energy,” “operative force,”
“power in
action”) — another
word Paul’s vocabulary (frequent also in Aristotle) —
is used by him only of supernatural power, “a working of God,”
“of Satan” in (II
Thessalonians 2:9-11) - “which
worketh in me
mightily.”
(v. 11;
Ephesians 3:16; Philippians 2:13; 4:13;
II Corinthians 12:9-10). The
“energy of Christ” is such
that it “effectually works” in the apostle; the
same idea
is repeated in noun and verb (v.
11, note). The verb is middle in voice,
as this “working” is that in which the Divine “energy
of Christ” puts itself forth
and shows
what it can do (compare II Corinthians 13:3-6); see note
on “bearing
fruit,” v. 6. So it works unmistakably
“in [or, with] power.” Never do we
find
this
consciousness of the
Divine power dwelling in himself expressed by Paul with
such joyous confidence as at this period (see
Philippians 1:20-21; 4:13;
Ephesians
3:9, 20; and compare the note on v. 23b).
"Excerpted text Copyright AGES Library,
LLC. All rights reserved.
Materials
are reproduced by permission."
This material can
be found at:
http://www.adultbibleclass.com
Ver. 19. —
The fulness of the Godhead in Jesus Christ.
“For it
pleased the Father that in him should all fulness dwell.” The apostle
thus explains the headship alike of the Church and
of the universe, for he
says the indwelling of Deity was the ground of both.
I. THE NATURE OF THIS FULNESS.
1. It
is not the mere manifestation of Godhead.
2. It
is Godhead itself in the totality of its powers and attributes. It is “the
complete fulness and exhaustless perfection of the
Divine essence.” It is
elsewhere described: “In him dwelleth all the fulness of
the Godhead
bodily” (<510209>Colossians
2:9) Christ is indeed “God manifest in the flesh”
(<540316>1 Timothy 3:16). The
Jedaeo-Gnostics taught that the fulness of the
Godhead was
distributed or dispensed among several spiritual agencies —
“thrones, dominations, princedoms, virtues, powers” — so as
to introduce
grades of angelic mediators between God and man. The
apostle declares
that the fulness of the Godhead rests, not in them,
but in Christ as the
Word of God. Thus he is no mere emanation from the Divine
Being.
II. THERE IS A PERMANENTLY INDWELLING FULNESS IN HIM.
“That in him all the fulness should have its permanent abode.” This is the
force of the original word, which is very suggestive
in the light of later
Gnostic heresies. The false teachers held that the fulness of the
Godhead as
dispersed among spiritual agencies was partial like a
blurred image, and
also temporary. The apostle teaches:
1. That
the totality of
2. That
it abides in him permanently and remains for ever, not coming
and going like a transient phenomenon. Therefore
we have an
inexhaustible supply for all the needs of the Church.
III. THE PRECIOUSNESS OF THIS INDWELLING FULNESS TO
US.
1. It
was of the Father’s “good pleasure” that it should abide in his
incarnate Son for the welfare of the Church.
2. We
are to receive “of his fulness and grace for grace.” (<430116>John
1:16.) We
are to grow “unto the measure of the stature of the fulness of
Christ” (<490413>Ephesians 4:13). The standard is nothing short
of the fulness
of Christ.
3. The
Church is his very fulness — “the fulness of him who filleth all in
all,” because his fulness is communicated to her (<490123>Ephesians 1:23).
IV. LESSONS TO BE DRAWS FROM THIS TRUTH.
1. Great
is the mystery of godliness. (<540316>1 Timothy 3:16.)
2. Great
is the comfort of the believer in virtue of this infinite fulness.
There is
fulness of wisdom to keep us from error, fulness of grace to
subdue our sin, fulness of joy to keep us from
despair, fulness of mercy and
pity to succour us in our distresses. “Therefore
let
no man take thy crown”
(<660311>Revelation 3:11); “Cast not away your
confidence” (<581035>Hebrews
10:35).
3. Great
is the security of the believer. It is a permanent fulness. — T. C.
Vers.
24-29. — Sect. 3.
The
apostle and his mission.
I. PAUL A MINISTER OF CHRIST. (Vers. 24, 25, 28, 29.) In this
passage the
apostle draws a picture of himself which, taken with the
delineations
furnished by him elsewhere, stands before the Church for all
time as the
ideal portrait of the “faithful minister” and the “good soldier of
Christ
Jesus,” The account he gives of himself here concerns his
calling,
his
aim, his work, and his experience.
1. The apostle
styles himself
(1) minister
of the gospel (ver. 23b), of the glad tidings of salvation for all
men, from
all sin, in Jesus Christ (<400121>Matthew 1:21; <420168>Luke 1:68-79;
<440531>Acts 5:31; 13:38, 39, 47; <540203>1 Timothy 2:3-7; <560211>Titus
2:11-14),
“the gospel
of the grace of God” (<442024>Acts 20:24). It is this that
he has to
serve
— to publish, explain, apply it, to carry it everywhere and to all its
practical
issues. And in thus serving the gospel, he knows that he is best
serving the
interests of mankind (<560303>Titus 3:3-8; <470406>2 Corinthians 4:6;
<490509>Ephesians 5:9; <500408>Philippians
4:8, 9). There is no charge so serious
and responsible,
requiring
so high a character (<520204>1 Thessalonians 2:4) or
so much
boldness and power of utterance in its minister (<490619>Ephesians
6:19, 20).
(2) He is also minister
of the Church (ver. 25) pastor and teacher as well
as
evangelist (<490411>Ephesians 4:11) And minister,
means
“servant.” The
Church does
not exist for his sake, but he for the Church s sake: “We
preach
ourselves your servants [slaves] for Jesus’ sake” (<470405>2 Corinthians
4:5; comp.
ver. 24; <520206>1 Thessalonians 2:6-8; <600502>1 Peter 5:2, 3;
<431009>John 10:9-15; Ezekiel 34.). He has authority,
which he does not
hesitate to
use when need arises (<460419>1 Corinthians 4:19-5:5; <471002>2
Corinthians
10:2-6); but it is that “which the Lord gave for edification”
(<471008>2 Corinthians 10:8; 13:10). To the Church he can
say, “I seek not
yours, but
you;” “whether Paul, or Apollos, or Cephas, all are yours;” “I
will most
gladly spend and be spent for your souls” (<471214>2
Corinthians
12:14, 15; <460322>1 Corinthians 3:22; <505017>Philippians 2:17; <520208>1
Thessalonians
2:8). And well may he do this, for he serves the Church for
which the
Lord Jesus “gave himself,” which he “loves,” which he
“nourishes
and cherishes as his own body” (ver. 24; <490525>Ephesians
5:25,
29). He
follows in the steps of “the good Shepherd,” who “giveth his life
for the
sheep” (<431011>John 10:11).
(3) His
ministry is a Divine trust, a stewardship of God (ver. 25;
<490302>Ephesians 3:2, 9; <460401>1
Corinthians 4:1; 9:17). He was “separated
from his mother’s
womb” (<480115>Galatians 1:15), was “sent” (<442221>Acts
22:21),
“was put to ministry” (<540112>1 Timothy 1:12), “appointed
herald and
apostle and
teacher of the Gentiles in faith and truth” (<540207>1 Timothy
2:7).
And in accordance
with
his inward call, he was “separated” for his
particular
work by “the Holy Ghost,” acting through the officers of the
Church at
Antioch (<441301>Acts 13:1-3). He is,
therefore, a “minister of
Christ,” a
“minister of God,” and “steward of the mysteries of God” (<471123>2
Corinthians
11:23; 6:4; <460401>1 Corinthians 4:1). Hence the
dignity and
authority
of his office (<480101>Galatians
1:1, 11, 12), and the power with
which it
invests him (ver. 29; <471004>2 Corinthians 10:4, 8; 12:12;
13:3-6),
and his
responsibility for the final account (<460401>1
Corinthians 4:1-5; <470511>2
Corinthians
5:11; <504716>Philippians 2:16; <520219>1 Thessalonians 2:19, 20;
<581317>Hebrews 13:17). His business is to “serve the
Church,” but “to please
God” (<480110>Galatians 1:10).
2. The aim of
his ministry is twofold.
(1) To
fulfil the word of God (ver. 25) — to give it the widest possible
extension,
(vers. 6, 23; <451517>Romans 15:17-21; <530301>2 Thessalonians 3:1),
to carry it
through every “open door” (<510403>Colossians
4:3; <490309>Ephesians
3:9; <461609>1 Corinthians 16:9; <470212>2 Corinthians 2:12-14), and “manifest the
savour of
the knowledge of Christ in every place,” and to carry it on to its
full issue
in the salvation and sanctification of all who hear it (ver. 28;
<442027>Acts 20:27; <520211>1
Thessalonians 2:11, 12; <530213>2 Thessalonians 2:13-
15). And so
his aim is
(2) to
present every man perfect in Christ. (Ver. 28.) This is his endeavour
and hope
regarding every man to whom his ministry is addressed, unto
which
he toils hard and strives (ver. 29). His supreme reward “in the day
of Christ;”
his “joy and crown of glorying” (<520216>1
Thessalonians 2:16;
<504716>Philippians 2:16), will be found in the saved
souls, the perfected and
ripened Christian
characters, whom he will be able then to present as the
fruit of
“the grace of God that was with him” (<461510>1
Corinthians 15:10;
<490302>Ephesians 3:2, 8; <450113>Romans
1:13).
3. His work is
(1) the
preaching of Christ (ver. 29) — “Christ crucified” (<460123>1
Corinthians
1:23; 2:2) and “risen again” (<461503>1
Corinthians 15:3, 4;
<441718>Acts 17:18), “made unto us wisdom from God, and
righteousness, and
sanctification,
and redemption” (<460130>1 Corinthians 1:30); “Christ
the
Image of
God” (ver. 15; <470404>2 Corinthians 4:4), the
“Firstborn of all
creation”
(ver. 15), “Head of the Church” (ver. 18), “Lord of both the dead
and the
living” (<451409>Romans 14:9), “all and in all”
(<510311>Colossians 3:11).
(2) The
admonishing and teaching of every man. (Ver. 28.) For “all have
sinned” and
need Christ (<450323>Romans 3:23-26), and all have
a claim on his
salvation (<540410>1 Timothy 4:10; 2:3, 4; <450329>Romans 3:29, 30; 1:16;
<580209>Hebrews 2:9; <430316>John 3:16, etc.).
He “admonishes every man,”
therefore,
often “with tears (<442031>Acts 20:31), of the nature and
the
penalties
of sin, of the day of judgment and “the fear of the Lord” (<470511>2
Corinthians
5:11), of the danger of failing from grace, of the special faults
or errors
he may discern in him (<480301>Galatians 3:1-4, etc.; <460111>1
Corinthians
1:11, etc.). He teaches in all wisdom, supplying
instruction apt
for the
simplest understanding and for the weakest babe in Christ, and also
speaking
wisdom among, the perfect (<460206>1
Corinthians 2:6 — 3:2),
seeking to
meet every stage and state of the Christian life, and studying the
gentleness
and patience (<550224>2 Timothy 2:24-26; <520207>1 Thessalonians 2:7),
the
sympathy and adaptiveness which the teacher’s work requires (<460920>1
Corinthians
9:20-22), “teaching publicly and from house to house,”
“keeping
back nothing that was profitable,” but everything that was
unprofitable
(<540406>1 Timothy 4:6-8; 6:3-5; <550214>2 Timothy 2:14-23;
<560308>Titus 3:8, 9), and plying every possible means
to promote and to
increase in
all men “repentance toward God and faith toward our Lord
Jesus
Christ” (<442018>Acts 20:18-21, 27).
4. In this
work:
(1) His
labour is intense and painful. (Ver. 29.) Work is in his eyes the one
thing for
which the Christian ministry is to be valued and commended
(<520512>1 Thessalonians 5:12, 13). He is himself “in
labours more abundant,”
and in this
respect chiefly is “more a minister of Christ” than some others
(<471123>2 Corinthians 11:23; comp. <461510>1 Corinthians 15:10). No kind of toil
comes amiss
to him, for Christ’s sake. Claiming his “right in the gospel” to
“live of
the gospel as the Lord ordained,” yet on grounds of expediency he
cheerfully
foregoes it, and “brings himself into bondage to all,” “for
the
gospel’s
sake” (<460901>1 Corinthians 9:1-23). “These
hands,” as he holds
them up
hard. and black with working at the coarse sailcloth, show how
“in
all
things he gave us an example” of self-denying toil (<442034>Acts 20:34,
35).
(2) And
now his sufferings surpass even his labours, yet they fill him with
constant
joy. (Ver. 24.) He is a prisoner, and his flesh rebels against “these
bonds” (<442629>Acts 26:29). He cannot preach abroad, or visit
the Churches
(<510403>Colossians 4:3; <490619>Ephesians
6:19, 20; <500125>Philippians 1:25, 26),
whose
“care” still “presses on him daily” (<471128>2
Corinthians 11:28). Many
desert him
(<510411>Colossians 4:11), and some even who “preach
Christ” do
it to
injure and not to help him (<500116>Philippians
1:16). Yet even in this he
can rejoice
(<500117>Philippians 1:17, 18). He has learnt the secret
of
contentment
(<500411>Philippians 4:11). He is conscious of being “set
for the
defence of
the gospel” (<500116>Philippians 1:16). His
sufferings are evidently
tending to
its furtherance (<500112>Philippians 1:12-20). The
cause of the
Gentile
Church is being effectually served by the sacrifice he has made
(<490301>Ephesians 3:1, 13; <505017>Philippians 2:17, 18). Above all, he feels that
he is
treading in the steps of Christ, suffering in the same interest, carrying
on the same
cause; and he takes it as a gift of grace (<500129>Philippians
1:29)
that he has
thus assigned to him his special share in that which Christ has
been
pleased to leave, for his servants to suffer after him. How shall he not
rejoice to
be “as his Master”! In the two words kopiw~ajgwnizo>menov
(ver. 29),
whose full force is untranslatable, the apostle paints himself to
the life,
as the spiritual athlete, the great Christian champion, never
flagging in
his efforts nor shrinking from the heavy blows that fall upon
him, till
the prize of victory is won (comp. <460924>1
Corinthians 9:24-27;
<470214>2 Corinthians 2:14-17; 4:7-18; 11:23-33; <442024>Acts 20:24; <550407>2
Timothy
4:7, 8). But while we look at him with admiration, he cries out,
“It is not
I, but Christ living in me; and in my poor efforts his mighty
energy
displays itself” (ver. 29; <461510>1
Corinthians 15:10; <471208>2 Corinthians
12:8, 9; <480220>Galatians 2:20).
II. CHRIST THE MYSTERY OF GOD. (Vers. 26, 27.) This is the
glorious
theme of St. Paul’s ministry.
1. It
is the burden of the old revelation, the secret of ancient history. The
great
heroes of the Old Testament — patriarchs, lawgivers, prophets, kings
— were
fragmentary types of him, in their character, achievements, or
sufferings
(<580510>Hebrews 5:10; <440737>Acts 7:37,
etc.). The highest
aspirations
and anticipations of “holy men of old, moved by the Holy
Ghost,”
were directed mysteriously all along to him, to his birth, teaching,
sufferings,
resurrection, to “the glory that should follow,” to “the
preaching
of repentance and remission of sins to all nations in his name”
(<422426>Luke 24:26, 27, 44-47). The Jewish system of
worship and discipline,
in its
construction and design, prefigured and prepared for his advent, who
was himself
meanwhile secretly acting in it and speaking through it to his
people (<430110>John 1:10, 11; <461004>1
Corinthians 10:4, 9; <580210>Hebrews 2:10-
12; 11:26).
The whole history of Israel and the development of the Old
Testament
system unerringly pointed to this goal, where it met the blindly
groping, half
articulate desire of all nations. In Christ the lines of promise
and of
preparation, converging from the most distant ages and widely
separated
peoples, meet and are focussed, in this “fulness of the times.”
2. But
the goal was hidden, from the ages and from the generations, who
stood with
straining sight seeking to pierce the darkness of the future
(<600110>1 Peter 1:10-12; <401317>Matthew
13:17). Seeing but a part of the
promise,
“afar off,” and “at sundry times and in divers manners,” they
could not
forecast its issue, nor piece together its scattered intimations.
The
Gentiles knew that they needed a Divine Saviour, and their need had
become
consciously extreme and desperate (<460119>1
Corinthians 1:19-21;
<490212>Ephesians 2:12; <520413>1
Thessalonians 4:13; <441723>Acts 17:23, 27). The
Jews knew
that he would come, but little suspected in what guise. They
knew not
how great and inward was their own need of him. Least of all did
they expect
or wish that he should be for “a light of the Gentiles, and for
salvation
unto the ends of the earth” (<441347>Acts
13:47). those who knew
most of his
coming were least prepared to believe this. It is, alas! still a
mystery
to
them (<490304>Ephesians 3:4-6; Romans 11.; <470312>2 Corinthians
3:12-16).
3. This
mystery brings to God’s saints, not only a Christ revealed to them,
the
open secret of the Old Testament, but a Christ manifested in them
(ver. 27; <480116>Galatians 1:16), Gentiles and Jews
alike (<441117>Acts 11:17),
which
is a deeper secret still. How “rich” is the Divine “glory” displayed in
this! With
what “might” do our weak hearts need to be “strengthened that
Christ may
dwell through faith” therein, that so we may be “filled with all
this
fulness of God” (<490316>Ephesians 3:16-19)!
4. And
therefore this mystery of God is not finished yet. (<661007>Revelation
10:7;
21:1-8.) “Christ in you is the hope of glory” (ver. 27). Every saint of
God is a
new mystery to the world, and even to himself (<510303>Colossians
3:3; <620301>1 John 3:1, 2). “The manifestation of the sons
of God
“(<450819>Romans 8:19) has still to come, when their
hidden life will be made
visible.
The soul united to Christ and like to him will be mated with “a
spiritual
body” (<461544>1 Corinthians 15:44), a “body
of glory”
(<500321>Philippians 3:21). Then at last the inward and
the outward, character
and
condition, will harmonize and be fitly matched, and “we shall be
manifested
with him in glory” (<510303>Colossians 3:3, 4). This is
the Christian
hope,
of
which “Christ in you” is the abiding pledge (<510315>Colossians 3:15,
note; <490113>Ephesians 1:13, 14; <450811>Romans 8:11).
HOMILIES BY T. CROSKERY.
Vers.
3-8. —
The
apostle’s thanksgiving for the spiritual progress of the Colossians.
Notwithstanding
the dangerous speculations of a Judaeo-Gnostic
philosophy
which had sprung up at Colossi, threatening the integrity of
their
faith, the apostle is yet able to express his thankfulness for the faith
and love
which animated the Christian brotherhood in the valley of Lycus.
He is
thankful for their continued allegiance to the Lord Jesus Christ, who
was the one
satisfaction of all their yearnings, the one solution both of their
speculative
questionings and of their religious wants.
I. THANKSGIVING IS A CONSTANT EXERCISE OF THE
CHRISTIAN
HEART, AS IT IS ALSO A TRUE PART OF PRAYER.
“We give
thanks to God the Father of our Lord Jesus Christ, praying
always for
you.”
1. It
ought to mingle with every prayer. We never pray but we have cause
for
thankfulness, and we never give thanks but we have cause to pray. And
whatever
may be the subject of our rejoicing ought to be matter for
thanksgiving.
Prayer with thanksgiving was the apostle’s constant
recommendation
(<500406>Philippians 4:6).
2. It
is to be addressed to God the Father in Christ.
(1) Because we
are commanded to “enter his gates with thanksgiving,” “to
be thankful
to him and to bless his Name” (<19A004>Psalm
100:4).
(2) Because it
is only from him that we have all good (<590117>James
1:17).
(3) Because it is
only by him we are preserved from all sin (<19C107>Psalm
121:7).
(4) Because he
only is good in himself (<421819>Luke 18:19).
3. Reasons
for thanksgiving.
(1) It is the
only requital God expects or we can make for his mercies
(<195010>Psalm 50:10, 14; 69:30, 31).
(2) We cannot
expect a blessing unless we are thankful for it.
(3) The more
thankful we are for mercies received, the more ground we
have for
expecting more of them.
4. We
ought to be thankful as well as prayerful for others as well as
ourselves.
(<490618>Ephesians 6:18; <540201>1 Timothy
2:1.) What a treasury of
prayers
belongs to the saints!
II. THE SUBJECTS OF THE APOSTLE’S THANKSGIVING — THE
FAITH AND
LOVE OF THE COLOSSIANS. “Having heard of your faith
in Christ
Jesus and of the love which ye have toward all the saints.” It is
interesting
to remark that the apostle, in the two Epistles written at the
same time
as this to Colossae, expresses thankfulness for similar blessings
(<490115>Ephesians 1:15; <570105>Philemon
1:5).
1. Their
faith in Christ Jesus.
(1) It was not
merely faith resting upon him and finding its nurture and
support in
him.
(2) But it
centred in him as the sphere in which it had its due exercise. In
this sense,
Christ “dwells in the heart by faith” (<490317>Ephesians
3:17), and
believers
“rejoice in him” (<500303>Philippians 3:3, 7). Such a
faith is a merciful
preservative
against doctrinal errors.
2.. Their
love to all the sabots.
(1) The nature
of this love. It includes:
(a) “Doing good
to all, especially to those of the household of faith”
(<480610>Galatians 6:10), and “distributing to the
necessity of saints”
(<451213>Romans 12:13).
(b) Loving
fellowship (<440242>Acts 2:42). “Not forsaking the
assembling of
ourselves
together” (<581025>Hebrews 10:25).
(c) Bearing
with their infirmities. “Love covereth the multitude of sins”
(<600408>1 Peter 4:8). We are not to grieve our brother
with our meat, else
“we walk
not charitably” (<451415>Romans 14:15).
(d) Cherishing
a forgiving spirit (<490431>Ephesians 4:31).
(2) The manner
of this love.
(a) It is to be
brotherly. We are “to love the brotherhood” (<600222>1 Peter
2:22).
(b) It is to be
sincere. “Without dissimulation” (<451209>Romans
12:9); “Not in
word and in
tongue, but in deed and in truth” (<620318>1 John
3:18).
(c) It is to be
from “a pure heart” (<540105>1 Timothy 1:5).
(d) It is to be
fervent. “Have fervent charity among yourselves” (<600408>1
Peter 4:8).
(e) It is to be
full of labours (<520103>1 Thessalonians 1:3).
(f) It is above
all to be catholic. “All the saints,” without distinction.
(3) The reasons
for this love.
(a) Christ’s
example and command (<431334>John 13:34).
(b) It is a
sign of grace. It is a token that “we are translated from death to
life” (<620314>1 John 3:14). David’s delight was “in the saints”
(<191603>Psalm
16:3).
(c) It is the
“fulfilling of the Law” (<451310>Romans 13:10).
(d) There is
comfort in it (<500201>Philippians 2:1).
(e) It commends
the gospel to the world. We ought, therefore, to be
“sound in
love” (<560202>Titus 2:2), and “to provoke
one another to love and
good works”
(<581024>Hebrews 10:24).
3. The
relation between faith and love. They are necessarily joined
together;
for:
(1) Faith
“worketh by love” (<480506>Galatians 5:6) and ought never
to work
without it.
(2) The grace of
God abounds in “faith and love which is in Christ Jesus”
(<540114>1 Timothy 1:14). Faith and love are the two
members of the Christian
religion.
4. The
graces of the saints are easily known and heard of. The apostle
heard of
the faith and love of the Colossians. “Since the day we heard of
them.” They
ought, therefore, to be bright in their heavenly lustre.
III. THE MOTIVE OR IMPULSIVE CAUSE OF THESE GRACES.
“Because of
the hope which is laid up for you in the heavens.”
1. The nature
of this hope.
(1) The sense
of the word oscillates, it has been observed, between the
subjective
feeling and the objective realization; yet the thing hoped for is
rather more
prominent in the passage. It centres in the inheritance, in “the
recompense
of the reward,” in “the good foundation against the time to
come,” in
“the eternal life that God, who cannot lie, promised before the
world
began.”
(2) It is
Divine in its origin, unlike the false hopes of men. We are
“begotten
to a living hope” (<600103>1 Peter 1:3).
(3) Its true
fulcrum, or point of support, is in the merits of Christ (<540102>1
Timothy
1:2; <580619>Hebrews 6:19, 20).
2. The security
of this hope. “Which is laid up for you in the heavens.” It is
secure
because:
(1) It is laid
up in the country where our Father dwells. And who can
destroy it
in such keeping?
(2) It is
linked to “the two immutable things” — the oath and the promise
of God,
which are fastened within the veil by our Forerunner, even Jesus
(<580619>Hebrews 6:19).
(3) It is where
the devil cannot come.
(4) It is in
heaven, not on earth, and therefore free from all the corruptions
that the
moth and rust of the world may inflict.
3. The quickening
power of this hope. It has great influence upon our faith
and love.
God makes one grace cause another. “It is hope that plucks up
the heart
of man to a constant desire of union with God by faith, and of
communion
with man by love.” Moses had respect to the recompense of
the reward
(<581125>Hebrews 11:25, 26). The saints will find that it
is not in
vain to
serve the Almighty. They ought, therefore, to remember
(1) that their
hope is not in this world;
(2) that they
should walk as “pilgrims and strangers,” using the world as if
they used
it not;
(3) that they
should despise the scorn and hate of a world which “will
always love
his own.”
4. How
is this hope to be increased? Though it cannot be made more
secure, it
may be more fully realized. To this end, we need
(1) true grace,
for we can only have “a good hope through grace” (<530216>2
Thessalonians
2:16);
(2) experience
(<450504>Romans 5:4);
(3) patience
and comfort of the Scriptures (Born. 15:4);
(4) joy and
peace in believing (<451513>Romans 15:13).
IV. THE SOURCE OF OUR DIVINE HOPE. “Whereof ye heard before
in the Word
of the truth of the gospel, which is come unto you.”
1. It
is by the hearing of the Word we learn of our hope. There is no
other
way of
learning it. The Lord has sent us the news of salvation. Nature tells
us nothing
of a Divine hope. The importance of this hearing is manifest,
because:
(1) It is the
source of faith. “Faith cometh by hearing, and hearing by the
Word of
God” (<451014>Romans 10:14); “Hear, and your
soul shall live”
(<235504>Isaiah 55:4).
(2) It opens
men’s hearts (<441614>Acts 16:14).
(3) It causes the
stony heart to melt, and the proud heart to tremble
(<236602>Isaiah 66:2).
(4) The
afflicted conscience is cured by it (<195108>Psalm
51:8). Let us,
therefore,
thank God for it, love his gospel, receive his commands, and
submit to
his guidance.
2. The
preciousness of the Word. It is “the Word of the truth of the
gospel.” As
if to signify the contrast between the simple truth taught them
by Epaphras
and the errors of the false teachers. Its preciousness lies in its
truth.
(1) It reveals
to us the true mind of the Lord as to the way of salvation. “It
is a true
saying, and worthy of all acceptation” (<540112>1 Timothy 1:12).
(2) It exhibits
to us Jesus Christ as the Truth, as “him that is true,” as “the
faithful
and true Witness.”
(3) It reveals
to us the gospel; for “it is the Word of the truth of the
gospel.”
This gospel is
(a) the power
of God to salvation (<450116>Romans 1:16).
(b) It brings
life and immortality to light (<550110>2 Timothy
1:10).
(c) It brings
abundance of blessings (<451514>Romans 15:14).
(d) It is a
witness to all nations (<402414>Matthew 24:14).
(4) It works
truth in us by working knowledge in us and enabling us to do
the truth (<430322>John 3:22; <590317>James
3:17). Therefore believers ought to
pray God to
give them the Spirit of truth, that “they may come to the
knowledge
of the truth” (<550225>2 Timothy 2:25), and never
think of resting
in the mere
form of truth (<450220>Romans 2:20; <430322>John 3:22).
3. The
accessibility of the Word. It is “come unto you.” It came
without
their seeking
it or sending for it. The Colossians sat in darkness and the
shadow of
death, estranged “from the life of God through ignorance,” till
God caused
the light to shine into their hearts. We ought, therefore,
(1) to acknowledge
the flee grace of God in sending us such good tidings;
(2) to rejoice
in the gospel and walk by the light of it.
V. THE FRUIT BEARING POWER AND EXPANSIVENESS OF THE
GOSPEL.
“Even as it is also in all the world, bearing fruit and increasing.”
These words
set forth at once the efficacy and the rapid growth of the
gospel, its
inner working and its outward expansion.
1.. Its
fruit bearing power.
(1) This was
according to promise (<235510>Isaiah 55:10, 23).
(2) It was its design
— “to gather fruit which might abide to everlasting
life” (<431516>John 15:16).
(3) It was to
produce fruit “in all the world” — in all climates, among all
races, in
all ages of the world, as if to mark its universal adaptability to the
wants of
men. In this respect it differed from the false gospels, which were
esoteric or
limited in their application. It is the grand verification of the
gospel that
it continues to bear fruit age after age (<264812>Ezekiel
48:12).
2. Its
expansiveness. Its rapid progress in the days of the apostles is one of
the wonders
of history; for “the Word of God grew and multiplied” in the
face of the
opposition of magistrates, the persecution of Jewish zealots, the
perversions
of false teachers, and the inconsistencies of Christian
professors
themselves. Though the Word was not yet announced to all
nations,
the whole world was the area of its increasing power.
VI. THE EFFECTS OF THE GOSPEL, PARTICULARLY AT
COLOSSAE.
“As it doth in you also, since the day ye heard and knew the
grace of
God in truth.”
1. The
hearing is necessary to the knowledge of the grace of God, yet
there
is a hearing that is resultless of all good. To hear with profit, we
must
(1) become
fools that we may be wise (<460318>1
Corinthians 3:18);
(2) come with a
purpose to be reformed by it (<192514>Psalm
25:14);
(3) listen with
a meek and humble spirit (<590122>James 1:22);
(4) hear with
faith and assurance (<580401>Hebrews 4:1; <520105>1
Thessalonians
1:5).
2. The
true knowledge of the grace of God is fruitful in all the growths of
righteousness.
(1) The gospel
as taught at Colossae was an offer of free grace, as opposed
to the
false gospels, which were codes of rigorous prescription. We must,
therefore,
be careful
(a) not to
receive the grace of God in vain (<470601>2
Corinthians 6:1);
(b) to
appreciate “the grace of our Lord Jesus Christ, who, though he was
rich, yet
for your sakes became poor, that ye through his poverty might be
rich” (<470809>2 Corinthians 8:9);
(c) to avoid
those who would “make void the grace of God”
(<480221>Galatians 2:21);
(d) to find our
constant standing in this grace (<600502>1 Peter
5:2).
(2) The gospel
at Colossae had produced much spiritual fruit to the praise
of God’s
glory. Epaphras makes special mention of their “love in the
Spirit.” It
refers to all the love which is wrought in the heart by the Spirit.
(a) This love
is a chief gift of the Spirit (<480522>Galatians
5:22; <451530>Romans
15:30).
(b) It is of
necessity sincere (<451213>Romans 12:13), the outcome of
a pure
heart (<540105>1 Timothy 1:5), and practical in its scope (<620318>1 John 3:18).
(c) It is
inconsistent with the idea of working evil to a neighbour
(<451310>Romans 13:10) or of offending a brother in a
thing indifferent
(<451415>Romans 14:15).
3. The
early and continuous experience of this grace is a good sign of
spiritual
growth. “Since the day ye heard and knew the grace of God in
truth.”
This language implies that the work of God wrought speedily upon
the Colossians,
and that it continued to work. Their goodness was not as
the morning
dew.
VII. THE FOUNDER OF COLOSSIAN CHRISTIANITY —
EPAPHRAS.
“As ye learned from Epaphras, our beloved fellow servant,
who is a
faithful minister of Christ on our behalf, who also declared unto us
your love
in the Spirit.”
1. His
character and position as a minister.
(1) The apostle
gives him the right hand of fellowship, and mentions him
with loving
regard, that he may strengthen his influence among the people
of
Colossae. He would thus be better beloved and more useful.
(2) The
commendation presents Epaphras in a twofold relation.
(a) To the
apostle himself,
(a) as “our beloved fellow servant,”
working in the service of the
same Master
and in loving relationship to all his servants;
(b) as the representative particularly of the
apostle himself, being “a
minister of
Christ on our behalf,” preaching at Colossae instead of
the
apostle, and, therefore, not to be displaced by the new school of
Judaeo-Gnostic
sectaries;
(g) perhaps, also, as “a fellow prisoner,” for
Epaphras appears in
this light
in the contemporary Epistle (Philemon 23).
(b) To the
Colossian Church. “Who is a faithful minister of Christ.”
(a) He was called a minister of the Colossians; for
Christ is our true
Master, and
Epaphras is his minister. It is by his authority ministers
act in the
people’s service.
(b) His faithfulness is to be specially noted, he
was faithful to
Christ, to
the truth, to the souls of men. It is “faithful men” who
will be
“able to teach others also” (<550202>2 Timothy
2:2). It is
necessary
for “a steward of the mysteries” to be “found” faithful.
2. His
continued interest in their welfare.
(1) Epaphras
tells the apostle something that would tend to bind the flock
at Colossae
more closely together. “He declared unto us your love in the
Spirit.” A
faithful minister is always glad to give a good report of his
people, and
especially of what good things God has wrought by him. He
has, no
doubt, to make report of corruptions in opinion and worship at
Colossae,
but he is careful to make first mention of their spiritual graces.
(2) He labours
for them in prayer (<510412>Colossians 4:12), that “they
may
stand fast,
perfect and complete in the whole will of God.” — T. C.
Vers.
9-11. —
The
apostle’s prayer for the enlargement
and
completion of their spiritual life.
I. THE URGENT SPIRIT OF THIS PRAYER. “For this cause we also,
since the
day we heard it, do not cease to pray and make request for you.”
1. It
is the duty as well as the desire of ministers, not only to teach their
flocks,
but to pray for them. They must say, like Samuel, “God forbid that
I should…
cease to pray for you” (<101223>2 Samuel 12:23). The prayer of
Moses was
more influential against Amalek than all the weapons of Israel.
“The prayer
of a righteous man availeth much” (<590516>James
5:16).
2.. They
ought to be unceasing in their supplications. There must be
“perseverance
in supplication for all saints” (<490618>Ephesians
6:18). We must
give God no
rest; for he often delays the answer to increase our
importunity
(<421803>Luke 18:3, 4; <471208>2
Corinthians 12:8, 9).
3. The
reason for constant supplication. “For this cause we also, since the
day we
heard it, do not cease to pray… for you.” The apostle had heard of
their faith
and love, and was naturally concerned for their growth in grace,
for the
free course of the Word among them, and for their freedom from all
error. He
heard they were good, and he prayed that they might be better.
II. THE SUBSTANCE OF THE APOSTLE’S PRAYER. “That ye may
be filled
with the knowledge of his will in all spiritual wisdom and
understanding.”
1. The
Divine will is the supreme subject of knowledge to a believer. It is
not mere
speculations about God’s nature or his counsels, but his will, that
we are to
study. This is God’s will as it is made known to us either in
Scripture
or experience.
(1) It is his
determining will (<490105>Ephesians 1:5).
(2) It is his
prescribing will, including Law and gospel, and especially the
nature of
faith and repentance (<442209>Acts 22:9; <490109>Ephesians 1:9;
<451202>Romans 12:2.)
(3) It is his
will of approval (<480104>Galatians 1:4; <401814>Matthew 18:14).
(4) It is his
providential will (<460101>1 Corinthians 1:1; <450110>Romans 1:10).
We have
much to learn concerning God’s will in these four respects.
2. The
knowledge necessary to understand it is instinct with “spiritual
wisdom
and understanding.” Knowledge is power, but it may work for
evil as
well as good. It must be regulated by wisdom and understanding.
(1) Wisdom; not
that which has “a show of wisdom,” and springs from
vanity
nurtured by the fleshly mind (<510218>Colossians
2:18, 23); not fleshly
wisdom (<470112>2 Corinthians 1:12); much less that which is
“earthly, sensual,
devilish” (<590317>James 3:17); but spiritual wisdom — the
knowledge of the
true end of
life, such as God gives to the simple (<191907>Psalm
19:7), enabling
them to
penetrate the mysteries of Divine truth (<460206>1
Corinthians 2:6) and
to
understand their duty to God and man in all the relations of life. It is
“from
above” (<590317>James 3:17); it presupposes
the existence of faith and
love; it is
a subject of Christian prayer.
(2) Understanding
is the faculty of spiritual insight which takes in the
bearings of
things. It fits us for the service of God on earth and for the
glory of
God in heaven. As it is spiritual, it is touched with meekness and
humility.
3. The
measures of this knowledge. “That ye may be filled with the
knowledge
of his will.” There is no limit assigned to it.
(1) We cannot
rest with mere rudiments; we must be “filled with all
knowledge”
(<451514>Romans 15:14).
(2) There will
always be something wanting in this life. “We know in part”
(<461311>1 Corinthians 13:11).
(3) Nothing but
the knowledge of the will of God will ever satisfy the deep
hunger of
man’s heart.
4. Motives
to this fuller knowledge.
(1) It is the
glory of the saints to have it (<240924>Jeremiah
9:24).
(2) It is their
special privilege to have it (<410411>Mark 4:11.)
(3) To want it
is a sin and a sorrow (<280406>Hosea 4:6).
(4) It is the
most excellent of all knowledge; for it is eternal life itself
(<431703>John 17:3).
5. Design
of this knowledge. “To walk worthy of the Lord unto all
pleasing,
bearing fruit in every good work, and increasing by the
knowledge
of God; strengthened with all might, according to the power of
his glory,
unto all patience and long suffering with joyfulness.” The design
is twofold
as it bears respectively upon action and upon suffering.
(1) The
knowledge of God’s will is to influence conduct. Its true end is
practical
obedience. We are “to walk worthy of the Lord unto all pleasing.”
(a) Walking
worthy of the Lord. This is not
(a) with a worthiness of merit, far we are all of us
unprofitable
servants (<421710>Luke 17:10);
(b) but with a worthiness of meekness such as is
becoming when
we consider
the dignity of our calling, the glory of the kingdom of
God, the
supplies of grace which the gospel affords, and the blessed
hopes laid
up for us in heaven.
(g) It is a worthiness “unto all pleasing.” We must
“so serve God
that we may
please him” (<581228>Hebrews 12:28; <460731>1 Corinthians
7:31).
(i.) He that
seeks not to please him in all things seeks not to please
him in
anything.
(ii.) If we
please him he will make our very” enemies at peace with
us” (<201607>Proverbs 16:7).
(iii.) “Men
pleasing” is inconsistent with God pleasing
(<510322>Colossians 3:22).
(iv.) It would be
sinful and ungrateful to displease him.
(v.) Pleasing
God is the work of heaven (<19A320>Psalm
103:20, 21).
(b) A twofold
aspect of worthy walking.
(a) Christian fruitfulness. “Bearing fruit in every
good work.”
(i.) The
necessity of it.
(a) It is for
God’s glory (<431518>John 15:18).
(b) As a proof
of our faith (<590218>James 2:18, 26).
(c) The
edification of others (<400516>Matthew 5:16; <560308>Titus 3:8).
(d) The
increase of our final reward (<630108>2 John 1:8)
(ii.) The means
of it.
(a) We must
abide in the true Vine, Jesus Christ (<431504>John 15:4;
Philippians
1.).
(b) We must
dwell beside the rivers of water (<190103>Psalm 1:3).
(iii.) The extent
of it — “in every good work.” We must be
harmoniously
developed in our obedience as in our inward
experience
(<500408>Philippians 4:8).
(b) Increase in moral stature — “increasing by the
knowledge of
God.” We
grow in grace just as we grow in knowledge (<610318>2
Peter
3:18). There is a mutual interaction between knowledge and
grace. We
are to add to our faith virtue, and to our virtue
knowledge (<610105>2 Peter 1:5), just as we are to grow in all
spiritual
graces by
knowledge. Knowledge promotes the sanctification of
our
callings and our food (<540403>1 Timothy 4:3), enables us to
discern
things that differ (<500110>Philippians 1:10), and keeps
down
corrupt
affections (<231107>Isaiah 11:7, 9).
(2) The
knowledge of God’s will tends to strengthen patience in suffering.
(a) The need of
abounding strength — “strengthened with all might.”
(a) The afflictions of life tend to weaken us.
(b) Our adversaries are many.
(g) Our faith is fitful.
(d) We are often unsettled and tossed about by the
wind of
contrary
doctrine (<490414>Ephesians 4:14).
(e) We are, perhaps, “babes in Christ,” and
unskilful in the word of
righteousness
(<580512>Hebrews 5:12, 13).
(b) The source
of our strengths “according to the power of his glory;” his
glory being
the manifestation of his love to man (<490316>Ephesians
3:16). We
“can do all
things through Christ which strengtheneth us” (<500413>Philippians
4:13). He
“giveth strength to his people” and “strength is of the Lord.”
(<196211>Psalm 62:11). “They that wait upon the Lord
shall renew their
strength” (<234031>Isaiah 40:31). “Glorious power will be
victorious power.” It
is God’s
revelation of himself to us that gives us our greatest strength. It is
his glory
that sets his power to work, as it is by promise pledged to his
people.
Therefore:
(a) Let us pray for knowledge and faith to discern
God’s promise
and power (<490108>Ephesians 1:8).
(b) Let us hold fast the truth of the gospel,
eschewing “winds of
doctrine.”
Let us “follow the truth in love.”
(c) The fruit
of our strength — “unto patience and long suffering with
joyfulness.”
(a) Patience or endurance.
(i.) It is the
grace which does not easily succumb under suffering,
and is one of
the most blessed fruits of the tree of life. It is the
result of
the bracing effect of affliction (<590511>James
5:11), and is
opposed to
despondency or cowardice.
(ii.) Our
patience will grow
(a) through the
word of patience, for the comforts of the Scriptures
beget both
patience and hope (<451504>Romans 15:4).
(b) We must
cultivate a humble and constant trust in the Lord
(<193703>Psalm 37:3).
(c) We must
continue instant in prayer (<451212>Romans
12:12).
(b) Long suffering is a temper of gentleness and
self restraint,
closely
connected with patience.
(i.) It is the
Lord’s command that we should suffer long
(<400521>Matthew 5:21, 22)
(ii.) There are
injuries that befall us in Divine providence (<101610>2
Samuel
16:10).
(iii.) A
revengeful spirit is a hindrance to prayer (<540208>1 Timothy
2:8) and to
the due power of the Word (<590121>James
1:21), and it
lets the
devil into the heart (<490421>Ephesians 4:21). Therefore,
let us
practise
this grace of long suffering.
(g) Joyfulness. “They that sow in tears shall reap
in joy.” It is
possible to
be “sorrowful, yet alway rejoicing” (<470610>2
Corinthians
6:10).
(i.) Our
patience and long-suffering must be balanced with joy so as
to sustain
their true temper.
(ii.) It is
possible to be joyful in tribulations (<590102>James 1:2).
(iii.) It is
commanded by Christ (<400512>Matthew 5:12) and enforced
by his own
example on the cross (<581202>Hebrews 12:2).
(iv.) Its ground
is our fellowship with Christ in his sufferings (<600413>1
Peter
4:13), and the expectation of a heavenly inheritance
(<581014>Hebrews 10:14).
(v.) It is one
of the fruits of God’s Spirit (<480522>Galatians
5:22). —
T. C.
Ver. 20. —
The
reconcilation effected by Christ.
“And, having
made peace through the blood of the cross, by him to
reconcile
all things to himself.”
I. THE NATURE OF THIS RECONCILIATION.
1.. It
implies a prior estrangement. Man “departed from the living God”
(<580312>Hebrews 3:12). He is “alienated” from God (ver. 21).
“The carnal
mind is
enmity against God” (<450807>Romans 8:7). Even God himself
was
angry with
man (<190711>Psalm 7:11). But this prior
estrangement implies an
antecedent
friendship.
2. Though
man was first in the breach of this friendship, God was first in
the
reconciliation. This blessed restoration of broken relations is traced to
“the good
pleasure” of the Father. It is a mistake to say that Christ is the
cause of
his Father making to us the offer of reconciliation. The atonement
is not the
cause, but the effect, of God’s love.
3. There
was reconciliation on God’s side as well as man’s. There is a
change in
the Divine relation or mood of mind toward us; for he himself
“made peace
by the blood of the cross,” and his reconciliation of all things
to himself
is represented as based upon the peace thus made. The death of
Christ was
a true satisfaction to Divine justice for sin, so that God could be
“just and
the Justifier of the ungodly.”
II. THE MEANS OF THIS RECONCILIATION. “Having made peace
through the
blood of the cross.” The reconciliation was not absolute or
without
mediation. It was “through the blood of the cross” — the first term
suggesting
a comparison between Christ’s death and the Old Testament
sacrifices;
the second, the penal nature of the Redeemer’s death as that of a
curse-bearing
Substitute. The apostle emphasizes this aspect of truth,
because the
errorists of his time denied alike a real incarnation and a real
atonement.
III. THE UNIVERSALITY OF THIS RECONCILIATION. “By him to
reconcile
all things to himself; by him, whether they be things in earth or
things in
heaven.
1. “Things
in earth” may include more than man.
(1) It may
include the whole visible creation, which is “groaning and
travailing
together in pain until now,” and “waiting for the manifestation of
the sons of
God” (<450819>Romans 8:19-21). The curse
passed to the ground
through
man’s sin; through man will the blessing reach it again. It is a
significant
fact that Christianity in its purest form brings a happy change
over those
portions of the earth where it prevails.
(2) But,
definitely and primarily, “things in earth” refer to man. Man’s
reconciliation
to God is based upon God’s reconciliation to man. It was in
virtue of
Christ’s death that the Holy Spirit came to change the hearts, of
men and
bring them into harmony with God.
2. “Things in
heaven.” Not angels, as some suppose, for they were never
estranged
from God and Christ, and the Head of angels as well as men is
never
represented as the Mediator of angels. A mere increase of knowledge
or
blessedness on their part, or the confirmation of them in their heavenly
obedience,
can hardly be covered by the term “reconciliation.” The word
must be
used in its ordinary sense. The apostle has described Christ’s
mediatorial
function as twofold: as exercised in the natural creation and in
the
spiritual creation — in the universe and in the Church. His object is not
to show the
extent either of the creation or of the reconciliation, but, the
person of the
Creator and the Reconciler, and the Church marks the
glorious
sphere of the reconciliation as it is seen in its two great divisions
of living
and dead saints. The “things in heaven” seem, therefore, to apply
to the
saints in glory. — T. C.
Vers.
21-23. —
Application
of the reconciliation to the special case of the Colossians.
I. THE NATURAL STATE OF THE COLOSSIANS. “And you, being in
time past
estranged and enemies in your mind in evil works,… hath he
reconciled.”
1. They
were estranged from God. The original term denotes that they had
fallen from
a prior relationship of amity. It points suggestively to the
original
innocence of man in Eden, and to the deplorable effects of the Fall,
as
separating between God and man (<235902>Isaiah
59:2). They had become
strangers
to God,
(1) because
strangers to the life of God (<490410>Ephesians
4:10;
(2) because
they followed strange gods (<053216>Deuteronomy
32:16;
<450125>Romans 1:25);
(3) because
they were “aliens from the commonwealth of Israel”
(<490212>Ephesians 2:12).
2. They
were hostile to God both in thought and deed. A strange thought
that man
should cherish a living enmity in a dead heart! It is enmity to God
as Lawgiver
and Punisher of sin.
(1) Mark the
reality of this enmity.
(a) The
threatening of the second command asserts it: “Them that hate me”
(<022005>Exodus 20:5).
(b) The
friendship of the world involves it: “Whosoever will be a friend of
the world
will be an enemy of God” (<590404>James 4:4).
(c) The carnal
mind is full of it (<450807>Romans 8:7).
(d) All scoffs
and blasphemies manifest it (<197418>Psalm
74:18).
(2) The seat of
this enmity. “In your mind.” It is an essentially carnal mind.
The enmity
lies deep down in the heart, which is a “chamber of imagery,”
full of all
shapes of hatred to God and man. Strange that there should be
hatred to
him who is Author of our being and Fountain of our happiness!
We need,
indeed, in regeneration to be “renewed in our mind”
(<490423>Ephesians 4:23), that we may exchange our hatred
for love.
(3) The
practical sphere of this enmity. “In evil works.” The enmity is not
caused by
evil works, but is manifested through them (<401519>Matthew
15:19).
They whose “mind and conscience are defiled” are “unto all good
works
reprobate” (<560116>Titus 1:16).
II. THE RECONCILIATION OF THE COLOSSIANS. “Yet now hath he
reconciled
in the body of his flesh through death.” The reconciliation has
been
already explained. The means of it are here expressively set forth by
the
apostle. The passage suggests:
1. That
the atonement was a great historic fact; so that no person might
conclude
that the reconciliation was effected apart from the person of the
incarnate
Son or after his return to glory.
2. That
he was a real man in a human body, as if to refute Gnostic theories
as to a
phantom body or as to the body being essentially evil. It was a
heresy to
say that “Jesus Christ had not come in the flesh” (<620402>1 John 4:2,
3).
3. That
he carried about with him on earth a sin-bearing humanity. It was,
therefore,
a “weak, abased, and suffering humanity” (<450803>Romans
8:3).
4. That
his life was consummated by death, as the completion of his
atoning
sacrifice for sin.
III. THE FRUIT OR EFFECT OF THE RECONCILIATION, “To
present you
holy and without blemish and unreprovable before him.”
1. We
see that sanctification follows reconciliation and does not precede
it.
It
confounds the relations of things and perverts Christian doctrine to
reverse the
order.
2. The
atonement provides for our sanctification. It purchased for us all
the
communications of Divine life. Christ is made to us at once “Wisdom,
Righteousness,
Sanctification, and Redemption” (<460130>1
Corinthians 1:30);
3. The
nature of this sanctification. “Holy and without blemish and
unreprovable.”
The words point, not to the relative standing before God,
but to the
externally observable advances in spiritual life. These are
represented,
first, positively — “holy;” and then negatively — “without
blemish and
unreprovable.”
4. The
end of this sanctification. “To present you holy and without blemish
and
unreprovable before him.” Not, as some allege, at the day of judgment,
but for his
personal approbation, implying
(1) that all we
do is in God’s presence (<420218>Luke 2:18; 13:26; <441033>Acts
10:33);
(2) that God is
the Witness of all our acts (<420847>Luke 8:47; <470712>2
Corinthians
7:12; <480120>Galatians 1:20);
(3) that God
not only accepts what is in any measure good (<420175>Luke
1:75), but
highly esteems what is good in the saints (<420125>Luke 1:25; <550202>2
Timothy
2:2, 3; 5:4).
IV. AN EXHORTATION TO PERSEVERANCE IN CONNECTION
WITH THE
PROVISION FOR THEIR RECONCILIATION. “If at least
ye continue
in the faith grounded and steadfast, and are not constantly
shifting
from the hope of the gospel, which ye heard, which was preached
in all
creation under heaven.”
1. There
is nothing strictly hypothetical in this passage, as the
tense
clearly
indicates; yet warning is needed as the divinely ordered means of
averting
failure. There were risks to faith in the presence of Judaeo-
Gnostic
teachers. We need to be reminded that “he that endureth to the end
shall be
saved” (<402413>Matthew 24:13); but God
himself provides for us the
grace of
continuance.
2. The
mode of this continuance. “Grounded and steadfast.”
(1) Marking its
positive side.
(a) We must be
built on the true Foundation (<490220>Ephesians
2:20). We
must be
grounded in the doctrines of grace as well as “built as living
stones” on
“the precious Cornerstone” laid in Zion (<600206>1 Peter
2:6).
Otherwise
we shall be swept away in the rising floods of judgment
(<420648>Luke 6:48, 49).
(b) We must be
steadfast as the result of this grounding. An ungrounded
Christian
cannot be a growing Christian. It is well to be settled in the faith
if we would
make progress in Christian life. Suffering has its influence in
increasing
our stability. Therefore our apostle prays that the God of grace,
“after that
ye have suffered a while,” may “make you perfect, stablish,
strengthen,
settle you” (<600510>1 Peter 5:10).
(2) Marking its
negative side. “And are not constantly shifting from the
hope of the
gospel, which ye heard, which was preached in all creation
under
heaven.”
(a) The apostle
points to the danger of drifting. When the anchors are
lifted, it
is impossible to know where the ship may go on a dangerous
shore. The
false teachers were subtle and plausible and speculative. It may
have been
hard to resist their logic. But the end of their speculations was
death — the
sacrifice of the hope of the gospel.
(b) He points
to a sure anchorage — “the hope of the gospel, which ye
heard,
which was preached in all creation under heaven.”
(a) This hope may have been that of the
resurrection, of which the false
teachers
said it “was past already” (<550218>2 Timothy
2:18), and thus cut up
by the
roots the true expectations of the Christian.
(b) It was more probably the “hope of the gospel”
generally, which is
described
in <490118>Ephesians 1:18 as “the hope of
our calling,” including all
the blessings
of redemption with resurrection itself.
(g) It was a hope
(i.) made known
by the gospel;
(ii.) imparted to
them by Epaphras, the delegate of the apostle —
“which ye
heard;”
(iii.) and
proclaimed as the universal hope of man to all creation.
It was not,
therefore, reserved for a select coterie of men. “Its universal
tendency
was already realized,” and its wide publicity was not to be called
in
question.
(3) Consider
the importance of religious steadfastness. “We must hold fast
the
confidence and rejoicing of hope unto the end” (<580306>Hebrews
3:6). Let
us,
therefore, bless God that “he has begotten us to a lively hope” (<600103>1
Peter 1:3).
(4) Seek wisdom
from on high “to know what is the hope of our calling”
(<490118>Ephesians 1:18).
(5) Let us read
the Scriptures prayerfully, that “through patience and
comfort of
the Scriptures we may have hope” (<451504>Romans
15:4).
(6) Let us
acknowledge that “truth that is according to godliness”
(<560101>Titus 1:1, 2). — T. C.
Vers.
24-27. —
The
mission, sufferings, gospel, and preaching of the apostle.
He
introduces here a somewhat abrupt reference to himself, not to
vindicate
his authority as an apostle, which was not challenged at Colossae,
but to
emphasize his mission as the apostle of the Gentiles, and to draw the
Colossians
into closer relations of sympathy with himself.
I. THE APOSTLE’S SUFFERINGS FOR THE CHURCH “Who now
rejoice in
my sufferings for you, and fill up that which is lacking of the
afflictions
of Christ in my flesh for his body’s sake, which is the Church.”
1. The
nature of his sufferings. These are to be understood by his frequent
reference
to the afflictions of Christ.
(1) The
afflictions of Christ are not
(a) afflictions
borne on account of Christ;
(b) nor afflictions
imposed by Christ;
(c) nor
afflictions which resemble those of Christ;
(d) nor the
afflictions which the apostle endures instead of Christ, as
supplementing
his afflictions; but the afflictions which Christ endures in his
suffering
Church. The Messiah was “to be afflicted in all their afflictions”
(<236309>Isaiah 63:9).
(2) How the
apostle filled up that which was lacking of Christ’s afflictions.
Not as if
Christ did not suffer all that was necessary to the salvation of
men, but
left something to be suffered by members like the apostle as a
means
contributory to their own salvation. Roman Catholics base upon this
passage
their doctrine of supererogatory merit and indulgences. Some
Protestant
divines think this position is to be met by distinguishing part of
Christ’s
sufferings as vicariously satisfactory and part as merely edifying by
way of
example, and represent the apostle as supplementing, not the first,
but the
last kind of suffering. This view is subject to the grave objection
that there
were no sufferings of Christ that were not vicariously
satisfactory,
as there were none that were not likewise designed for
edification,
comfort, and example. The Roman Catholic view is unsound,
(a) because it
contradicts the whole tenor of Scripture (<431930>John 19:30;
<581001>Hebrews 10:1-15);
(b) because it
is absurd, for if the apostle supplied in his suffering what
Christ
failed to supply, nothing remains for other saints to supply by their
sufferings.
(3) The apostle
shows in the context that his work was not to redeem, but
to edify
the Church. What, then, is the meaning of the apostle’s statement?
That the
sufferings of the members of Christ are the sufferings of Christ;
for the
Church is his body, in which he exists, lives, and therefore suffers.
All the
tribulations of the body are Christ’s tribulations.
2. The
design or intent of the apostle’s sufferings. “For his body’s sake,
which is
the Church.” It was for the extension and edification of the
Church. He suffers
in his natural body — “in my flesh” — for the mystical
body. He
teaches us:
(1) That
we are to seek the advancement of the cause of Christ above our
own
personal comfort.
(2) That
we ought to endure sufferings because they concern the good of
others
more than ourselves.
(3) That
we are not to take care for the flesh or serve the flesh.
(<451314>Romans 13:14; <480608>Galatians
6:8.)
3. The spirit
in which the apostle bore his varied sufferings, “I now rejoice
in my
sufferings for you.”
(1) Because they
were the means of unspeakable blessing to the Gentiles;
(2) because
they would confirm the faith of the Colossians and encourage
them to
bear suffering with like patience;
(3) because
they would contribute to the apostle’s own ultimate
blessedness
(<581034>Hebrews 10:34; 1 Peter. 1:6, 7).
II. THE SPECIAL DISPENSATION ASSIGNED TO THE APOSTLE
FOR THE
BENEFIT OF THE GENTILES. “Whereof I was made a
minister
according to the dispensation of God which was given me to youward,
to fulfil
the Word of God; even the mystery which hath been hid
from all
ages and generations, but now hath it been manifested to his saints,
to whom God
was pleased to make known what is the riches of the glory
of this
mystery among the Gentiles; which is Christ in you, the Hope of
glory.”
1. The
apostle’s peculiar mission to the Gentiles. He calls himself here “a
minister of
the Church,” as he has just called himself “a minister of Christ.”
His
commission is from God himself. “A dispensation of God is given to
me.” God is
the Dispenser of all good things to his Church. Hence we infer
(a) that the
efficacy of the Word depends much upon God’s appointment
of his
servants;
(b) that his
servants ought to be regarded with confidence and love,
because
they are God’s ambassadors and make the Word of God their
supreme
rule in dispensing the things of God;
(c) that the
commission ought to be executed with all faithfulness and
diligence (<550401>2 Timothy 4:1, 2; <470217>2
Corinthians 2:17; 4:2).
2. The
design of the dispensation given to the apostle. “To fulfil the Word
of God.”
That is, to give its complete development to the Word of God —
“to give
its fullest amplitude to, to fill up the measures of, its foreordained
universality.”
Every minister is bound “to fulfil the Word of God” in his
ministry,
(1) by
preaching the whole counsel of God (<442027>Acts
20:27);
(2) by rightly
dividing the Word of truth according to the wants of the
hearers;
(3) by the
application of the promises of the Word (<420421>Luke 4:21);
(4) by bringing
men to fulfil it in a gospel obedience (<451518>Romans
15:18).
3. The
long hid but now revealed mystery of the gospel.
(1) It is
“Christ in you, the Hope of glory.” Here is the true mystery of
godliness.
It is not Christ, but Christ freely given to the Gentiles.
(a) Christianity
is Christ in the heart. “He dwells in our hearts by faith”
(<490318>Ephesians 3:18). He lives in us (<480220>Galatians 2:20). He is in us
(<471305>2 Corinthians 13:5) if we are not reprobates. If
he is in us, then
(a) we must continue to live by faith (<480220>Galatians 2:20);
(b) we may expect to receive “all the treasures of
wisdom and knowledge”
that are
“hid in him” (<510203>Colossians 2:3);
(g) we may look for larger measures of his love (<490318>Ephesians 3:18);
(d) we must keep holy hearts, for he will not dwell
in an “evil heart of
unbelief” —
“The heart is Christ’s chamber of presence: shall we not,
therefore,
keep it with all diligence?”
(e) the grace of Christ will be efficacious against
all temptations (<471209>2
Corinthians
12:9).
(b) Christ in
the heart is the Hope of glory.
(a) He is expressly called “our Hope” (<540102>1 Timothy 1:2; <510104>Colossians
1:4, 23).
(b) He is the Hope of glory because he has, as our
Forerunner, carried the
anchor of
our hope within the veil, and fastened it to the two immutable
things —
the oath and the promise of God — in which it was impossible
that he
should lie.
(g) The resurrection of Christ establishes this hope
(<461519>1 Corinthians
15:19), We
should be of “all men most miserable” without it.
(d) We should read the Word, that “through patience
and comfort of the
Scriptures
we may have hope” (<451504>Romans 15:4), seeing Christ
therein as
the ground
of our hope for eternity.
(e) There is no hope. for man apart from Christ.
(2) The mystery
was long hid from the world. Hid from ages and from
generations.”
(a) This does
not mean that the future salvation of the Gentiles was
unknown in
ancient times; for the prophets are full of it (<234003>Isaiah
40:3;
62:2;
54:1-3).
(b) But the
mystery was that the Gentiles should be admitted to the
blessings
of salvation on equal terms with the Jews.
(3) The mystery
was at last made known to the saints
(a) by
revelation to the apostle (<490305>Ephesians
3:5);
(b) by
preaching (<510404>Colossians 4:4; <560103>Titus 1:3);
(c) by
prophetic exposition (<451626>Romans 16:26); and
(d) by the
actual conversion of the Gentiles themselves without their
conformity
to Jewish usages. — T. C.
Vers. 28,
29. —
The
manner in which the apostle discharged his divinely given trust.
“Whom we
proclaim, admonishing every man, and teaching every man in
all wisdom;
that we may present every man perfect in Christ: whereunto I
labour
also, striving according to his working who worketh in me
mightily.”
I. THE DUTY OF MINISTERS. It is to preach Christ.
1. It
is not to preach morality. Though it is right and necessary to exhibit
moral
duties in the light of the cross.
2. It
is not to preach a philosophy or a thaumaturgy.) <460122>1 Corinthians
1:22-24.)
3. It
is to preach Christ crucified. (<460203>1
Corinthians 2:3.) Some preach
Christ’s
incarnation as the grand hope of man, but this is to present a
broken
hope, if it is not supplemented by the death of Christ.
4. It
is to preach Christ as the only Saviour. “Neither is there salvation in
any other”
(<440412>Acts 4:12). There is no salvation in ordinances,
in saints,
in angels,
in images, in pictures, in works of righteousness.
5. It is
to preach Christ as a sufficient Saviour. He is mighty to save, and
“able to
save to the uttermost.”
II. THE MANNER IN WHICH CHRIST IS TO BE PREACHED.
1. “Admonition.”
“Admonishing
every man.” This implies:
(1) The duty of
rebuke in the case of those who repair to other saviours
than
Christ. Preachers must, likewise, rebuke sin (<235801>Isaiah
58:1; <550317>2
Timothy
3:17; <580910>Hebrews 9:10).
(2) Preaching
is to set forth examples of admonition (<461011>1
Corinthians
10:11).
(3) Great is
the profit of admonition to those who receive it aright
(<202813>Proverbs 28:13).
(4) It implies
that all men need admonition, for all are apt to err or sin.
2. Teaching.
Christianity
is not a thaumaturgy, not a spectacular religion; it
is the
exhibition of Christ through the gospel of truth. The understanding
must be
informed.
(1) There is
the promise of the Spirit to lead us into all truth (<431426>John
14:26).
(2) There is
the Word of truth, which preachers are rightly to divide (<550215>2
Timothy
2:15).
(3) We need to
be instructed, for we are ignorant and prejudiced.
(4) There is
immense variety in truth. “In all wisdom.” Preachers must
preach
wisely — not in the “wisdom of words” (<460117>1
Corinthians 1:17),
but in the
truly Divine wisdom which enables us “to understand our own
way” (<201408>Proverbs 14:8), which teaches us humility —
“becoming fools
that we may
be wise (<460318>1 Corinthians 3:18); to walk
not as fools, but as
wise (<490515>Ephesians 5:15); and “to consider our latter
end, that we may
apply our
hearts unto wisdom” (<199012>Psalm 90:12).
III. THE DESIGN OF THIS PREACHING OF CHRIST. “That we may
present
every man perfect in Christ.”
1. Perfection
is the aim. It will be attained in glory. It implies perfection in
knowledge
as well as holiness. We are to seek perfection
(1) in doctrine
(<580601>Hebrews 6:1);
(2) in faith (<590222>James 2:22);
(3) in hope (<600113>1 Peter 1:13);
(4) in love (<620418>1 John 4:18);
(5) in
understanding (<461420>1 Corinthians 14:20).
2. Perfection
is only to be realized in Christ.
(1) Its
ultimate realization comes through him (<500106>Philippians
1:6).
(2) This
thought ought to make saints seek a closer intercourse
with
Christ.
3. It
is a perfection designed for all saints. “Every man.” It is not for an
inner circle
of disciples, an initiated few, but for “every man.” This
universality
of blessing marks the distinction between the gospel of Christ
and the
schools of Judaeo-Gnostic speculation.
IV. THE SPIRIT IN WHICH MINISTERS OUGHT TO LABOUR IN
THE GOSPEL
OF CHRIST.
1. They
must labour and strive. The ministry is a severe labour to body,
mind, and
spirit. The apostle “laboured more abundantly than they all.” The
Lord’s work
cannot be done negligently (<550401>2 Timothy
4:1-3; <520512>1
Thessalonians
5:12).
2. Ministers
must labour, not in their own strength, but in the Lord’s
strength.
“Striving
according to his working, who worketh in me mightily.”
It is the
Lord who works in his ministers for the salvation of souls. Paul
may plant,
and Apollos water, but “it is God that giveth the increase”
(<460306>1 Corinthians 3:6). — T. C.
HOMILIES BY R.M. EDGAR
Vers.
1-8. —
The
hope laid up in heaven.
This
Epistle, written from Rome to meet and overmaster the “Colossian
heresy,”
begins with a salutation somewhat similar to those at the
beginning
of other Epistles. There is the assertion of Paul’s apostleship as
direct from
Christ; there is the statement of the brotherhood of Timothy,
and the
desire that grace and peace may be the constant portion of the
saints and
faithful brethren at Colossal. But, having thus started, Paul
immediately
passes to an account of their character as he had got it from
Epaphras,
and how this character had been produced. He is thankful for it,
and he
wishes them to remember how it had been formed within them. And
here we
have to notice that —
I. JESUS CHRIST IS THE OBJECT OF THE COLOSSIANS’ FAITH.
(Ver. 4.)
They had happily been led to this — to trust in the personal
Saviour. It
is not the promises, but the Promiser; not the proposition, but
the Person
pledging himself to the fulfilment of the proposition, in whom
we believe.
Now, the heresy, which will appear more clearly afterwards,
made a good
deal of angelic and intermediate personages; there was, in
fact, a
tendency to a mystic peopling of the unseen with needless, forms,
explanatory,
as the Colossians supposed, of the mysteries of creation. It
was
important in these circumstances to state with precision that Jesus
Christ is
the great Object of faith. Faith in such a Being becomes a glorious
simplicity.
It is a simple extension of that trust to him which we extend to
our fellow
men. But his glorious personality, embracing a Divine as well as
human
nature, makes all the difference between faith in men and faith in
him. The
latter is true saving faith.
II. THE SAINTS WERE THE SPECIAL OBJECTS OF THE
COLOSSIANS’
LOVE. (Ver. 4.) While faith goes out to a personal
Saviour, it
worketh by love towards all the saints. For it cannot but be that,
in trusting
and loving the perfect Saviour, we learn almost instinctively to
love those
in his image. The saints, all the saints, are seen to have
their
claim upon
the believer’s love. The love of good men is the note of a true
Christian.
III. HEAVEN WAS INDISPENSABLE TO THE CONSUMMATION
OF THEIR
HOPE. (Ver. 5.) It is the characteristic of the Christian system
to relegate
a goodly portion of its promise to the world to come. It has
certainly a
promise for the life that now is, but chiefly has it a promise for
that which
is to come. In heaven the hope is laid up. And into this hope the
Colossians
heartily entered. They looked for more to follow — for a
purity, for
a power, for a perfection impossible in the present life. There is
thus a
faith, a love, and a hope characteristic of the saints at Colossae as
well as elsewhere.
IV. THIS HOPE HAD BEEN COMMUNICATED THROUGH THE
PREACHED
GOSPEL. (Vers. 5-8.) Had the Colossians not had the
gospel
preached to them, they would never have entered into such
glorious,
heavenly hopes. The word of the gospel is fruit-bearing. It kindles
the hopes
of men. Everywhere it has the same blessed effects in lifting
men’s
hearts to heaven. It would seem that Epaphras had been the
instrument
in the Lord’s hand in evangelizing the Colossians. He had, as a
faithful
minister of Christ, preached the Word to them, and they had
received it
and become the loving disciples he represented them to be in his
report to
Paul. “Love in the Spirit” was the leading idea in their lives. All
this was
matter for profound gratitude to God, and so the apostle pours
out his
thanksgiving to God the Father (ver. 3) because of it. In such
circumstances
it surely becomes us to see that we rise on the wings of hope
to heaven
and appreciate the glorious consummation which there awaits us.
We need
such a hope to complete the demands of our immortal being. We
cannot be
satisfied with the seen, with the present life, with the present
world; we
must have more. And this the gospel gives us in that hope which
is laid up
for us in heaven. — R.M.E.
Vers.
21-29. —
The
indwelling Christ the believer’s Hope of glory.
The apostle
now passes from the general idea of the reconciliation in Christ
of all
things, to its particular application to the Colossians. We may allow
the idea,
by its very vastness and grandeur, to become indefinite. We need,
therefore,
to see its application to the individual soul. Paul consequently
brings the
reconciliation home to every heart. And here we notice —
I. THE COLOSSIANS’ NATURAL STATE. (Ver. 21.) They were
“alienated,”
and
the alienation passed into downright enmity, which
manifested
itself in “wicked works.” Not only were they alienated from
God, but
from one another and even from themselves. For sin is such a
separating
power that it not only cuts us off from God and from our
fellow-men,
but also from ourselves, so that we are divided and dissipated
in the
faculties and energies of our souls. Hence we find ourselves
incurring,
not only the Divine anger and the anger of our fellows, but we
become
angry with ourselves. It will be seen, therefore, that the
reconciliation
needed is a very wide one.
II. THEIR GRACIOUS RECONCILIATION. (Vers. 22-27.) The
reconciliation
has been brought about at no less a cost than the death of the
Son of God.
It must be precious. And now we are to notice how real it is.
For just as
the alienation and enmity have been towards God and men and
self, so
the reconciliation brings us into unity with God, unity with men,
and unity
with self. We are reconciled to God; we are reconciled to our
fellow men;
we are reconciled to ourselves. This is secured by Christ’s
indwelling,
so that he becomes our Hope of glory (ver. 27) and the Source
of that
holiness and blamelessness which are the characteristics of
redeemed
men. Let us look at this reconciliation through atonement and
indwelling.
1. We are
reconciled to God by it. The Divine hatred to sin found fitting
outlet in
the cross of Jesus, and in consequence Christ’s Spirit comes and
dwells in
the believer as the Source and Fountain of a holy character. The
inspired,
Christ-inhabited soul becomes the object of restored fellowship
and
complacency; God looks down in love, and he and man are one.
2. We are
reconciled to our fellow men by it. The indwelling Christ leads
us to
peace-making, and we refuse to continue at war with those around
us. We
rather rejoice in the assurance that the atonement and inspiration of
Christ are
intended to bring about peace and concord among men.
3. We are
reconciled to ourselves by it. For in sin, as we have seen, we are
divided and
dissipated; but grace comes and we are united to fear God’s
Name. We
doubtless battle with our sins, but we realize that this is the way
to regain
our true selves and put internal discord away.
III. THEIR EXPECTED PERSEVERANCE AND PERFECTION.
(Vers.
23-28.) This faith in Christ, this body of truth through which we
have been
brought into such intimate relations to Christ, is that in which we
are
grounded and settled. We expect to continue therein, and this is the
meaning of
our perseverance. Now, if Christ dwells within us by his Spirit,
our
progress is assured through his inspiration, and perfection in him is the
goal we are
to reach at last. This perfection which Paul aims at for the
Colossians
is not the imputed perfection which “completeness in him”
implies,
but the perfection of sanctification which his inspiration secures in
due season.
Only thus are we brought into complete harmony with the
universe of
God.
IV. THE APOSTLE’S PAINFUL MINISTRY IN SECURING THIS.
(Vers.
24-29.) As the minister or servant of the Colossian Church, he had
taken
“pains” to instruct them properly. In this respect every good and
noble work
is painful; unless we take pains we cannot do it well. But over
and above
this, Paul was called upon to suffer special trials. He was a
prisoner at
this time at Rome. He was a suffering member in Christ’s
mystical
body. Now, one member often suffers in the interests of other
members.
The atonement of Christ was the suffering of the Head in the
interests
of all the members. In this none of the members can have any
share. But
Christ’s afflictions had a wider meaning than simply atonement.
He was
perfected in experience by them, so as to be sympathetic in a
degree
impossible otherwise. In this department Paul could have fellowship
with Christ
in his sufferings (<500310>Philippians 3:10). Now, the
Colossians
profited by
Paul’s sufferings for them at Rome. All his pain, all his
agonizings
for them, all the devotedness of spirit he had manifested for
them during
many years, went to make up the needful basis for their
spiritual
progress. If he had not suffered as he did, he could not have
composed
these Epistles of the captivity. To this painful ministry all earnest
souls are
called. It is part of our heritage, and the experiences found within
it are
altogether glorious. — R.M.E.
HOMILIES BY R. FINLAYSON
Vers. 1,
2. —
Address
and salutation.
It is
common to compare the Epistle to the Colossians with the Epistle to
the
Ephesians. Written about the same time (both conveyed by Tychicus),
there are
many coincidences in thought. But there is this difference — that
the thought
in this Epistle does not centre round the Church of Christ (the
word occurs
only twice, as compared with nine times in the Epistle to the
Ephesians),
but round the Person of Christ. There is also this difference
—
that this
Epistle has not the catholic form of the Epistle to the Ephesians,
but has a
certain controversial form, with reference to the peculiar state of
the
Colossian Church. In order to understand the Colossian heresy, it is
necessary
to bear in mind that the type of religion to which the Eastern
mind was
inclined was mysticism. One feature was the belief in a good and
a bad
principle (Isaiah refers to them as light and darkness), the latter
having its
abode in matter. Another feature is the postulation of
emanations,
or intermediate agencies between heaven and earth. This
mysticism
seems to have had congenial soil in Phrygia, to which Colossae
belonged.
It had an ascetic side (communication with matter being to be
eschewed),
and, readily combining with Judaism, it formed Essenism. In
the
Galatian Churches it was Judaism that was struggling to modify
Christianity.
In the Colossian Church it was rather this Essenism that was
the
modifying element. The modification of Christianity by Eastern
philosophy
(its finding a place for redemption and the Person of Christ)
was
afterward known as Gnosticism.
I. ADDRESS.
1. The
writers. “Paul.” He is the principal writer. The thought has a
distinctively
Pauline character. We cannot mistake its coming from the
writer of
the Epistle to the Ephesians. He has a relation to two
personalities,
who are yet one (Jesus being the Christ of God).
(1) His
relation to Christ. “An apostle of Christ Jesus.” That gave him
unquestionable
authority in all matters which he discussed. He gave the
mind of
Christ. He was under the infallible direction of the Spirit. And his
statements
were to be accepted in the face of all statements to the contrary.
(2) His
relation to God. “Through the will of God.” It was not that he had
light in
himself more than any ordinary writer. It was simply that God
graciously
willed that he should communicate the mind of Christ to them
and to
others. And that was his support in every word he dictated. “And
Timothy.”
He is subordinated to Paul in the writing of the Epistle; and his
personality
is, after a few introductory verses, lost sight of. He is brought
into
relation, not directly to Christ or God, but to the brethren. “Our
brother.” A
member of the Christian brotherhood Timothy was. And that
really
contained more in it (title to everlasting life) than “apostle”
by
itself.
“Apostle”
would cease, but “brother” would remain. Apostle though Paul
was, in a
brotherly way he consulted with Timothy regarding the Church of
Colossal.
The ground of his consulting with him would naturally be his
acquaintance
with that Church. That active brother, it may be presumed,
had
ministered to them and had won their affection. And so Paul associates
him with
himself in writing to Colossal, that, beyond the “apostolic,” there
might be
the “personal,” in which personal Timothy was partly his
representative.
He might expect to have influence with Colossae, when
there was
both apostolic authority and personal affection combined.
2. The persons
addressed.
(1) Generic
designation. “To the saints.” The holy people had
formerly
been those
connected with the holy land; but here
were they, many of them
Gentiles,
receiving the ancient title of honour.
(2) Specific
designation. “And faithful brethren in Christ.” The
corresponding
designation in Ephesians is “And the faithful in Christ
Jesus.” The
apostle goes a point here beyond their believing, viz. to their
being, in
virtue of their believing, a brotherhood, and a brotherhood
subsisting
in (as created by) Christ, therefore distinctively the
Christian
brotherhood.
Locality.
“Which are at Colossae.” This town was situated in
Phrygia, in
the interior of Asia Minor. There were three towns connected
with the
valley of the Lycus (a tributary of the Ms, under). Overhanging
the valley
on opposite sides, and facing each other, with the mountains
rising
behind and the Lycus flowing between, about six miles apart, were
Laodicea
and Hierapolis, the two towns which are referred to at the close
of this
Epistle. Further up the river, and intersected by it, distant about
twelve
miles both from Laodicea and Hierapolis, was the third town of
Colossal.
With a certain historical character, it was the least important
place to
which any Epistle of Paul’s was sent. The attention of the apostle
was drawn
to it at the time by the presence at Rome of two Colossians —
Epaphras,
who is referred to in the seventh and eighth verses, and
Onesimus,
the runaway slave about whom Paul writes in his Epistle to
Philemon.
II. THE SALUTATION.
1. The two
words of salutation.
(1) Grace.
“Grace
to you.” This is the universal word of salutation in the
Epistles
which bear Paul’s name (it is wanting in the Epistle to the
Hebrews).
It points to this — that we must not look to our friends being
blessed on
the ground of their deservings. If they are to be blessed, as we
would wish
them, then there must be the outflowing of Divine favour
toward
them.
(2) Peace.
“And
peace.” This also is the universal word in salutation with
Paul. If we
were dealt with according to our deservings, there would be
constant
cause for dispeace. But being dealt with according to infinite
grace (upon
which we can ever fall back under a sense of our ill
deservings),
there should then be a calming of the mind and an ultimate
complete
deliverance from all disturbing influences.
2. Source
to which we look in salutation. “From God our Father.” In the
Revised
translation the usual addition is omitted, “and the Lord Jesus
Christ.” It
does not enter into the plan of the apostle to connect his thought
with the
Father and the Spirit in this Epistle, as in the Epistle to the
Ephesians
(they are named twenty-four times in Ephesians, and only six
times in
Colossians). But here in the forefront prominence is given to the
Father (all
the more because of the unusual omission) as the original
Source
whence all blessings flow. The Divine fatherhood (not apart from
Christ) is
the natural guarantee for provision being made for ourselves and
for our
friends, for individuals and for Churches. — R.F.
Vers.
3-8.. —
Pauline
Sorites.
I. THANKSGIVING. This forms a suitable introduction (in
Ephesians the
apostle
starts with a sublime but less personal doxology).
1. The
facts of thanksgiving. There may be said to be two facts, but the
other is
subordinated to this (which accordingly is assigned the first place),
“We give
thanks to God the Father of our Lord Jesus Christ.” In this
exercise
Timothy was conjoined with Paul. Being a thing about which they
were
agreed, they could thank God, not only separately, but unitedly. This
is a holy
partnership on which God looks down with special pleasure.
Where did
they go to with their thanksgivings? It was to the First Source,
through the
Second Source. Our Lord as the Saviour anointed (Jesus
Christ) dispenses
blessings; but he has got them from the Father (“He has
received
gifts for men”), and therefore we trace them up, in others as well
as in
ourselves, through Christ to his Father. “Praying always for you.”
This is
stated to show the abundance of his opportunity for thanksgiving.
He was
always praying for the Colossian Church as for other Churches.
This was
one form which his care for all the Churches (a daily care) took.
And
Timothy, it seems, was not behindhand, but was copying the
comprehehsiveness
of his instructor. And as, in their like mindedness, they
had daily
prayers together, when they came to thanksgiving Colossae was
never
forgotten.
2. On
what their thanksgiving was founded. “Having heard.” He (Paul)
was not
(never had been) an eyewitness of the Church at Colossae, but his
ear was
open to all information from that quarter, by Colossian visitors, or
by special
deputy (from himself), or through less direct channels. Timothy
(with his
many movements and, we may suppose, missions of inquiry) had
probably
been at Colossae, but his knowledge, too, had been added to by
hearing.
And, as the two talked over matters, they found subject for
thanksgiving
It is one reason for our extending our knowledge of
missionary
operations (not confining them to one society or field) that, by
doing so,
we get a multiplicity of subjects for thanksgiving.
3. For
what specially they thanked God.
(1) Faith.
“Of
your faith in Christ Jesus.” It was faith (subjectively) that
made them a
Church. When Paul and Timothy thanked God for the faith of
the
Colossians, they had in view the activity of their faith. It was not only
there (that
is supposed in their being addressed as “faithful brethren”), but
it was
strongly operating. The element in which it operated, and in which it
admitted of
endless expansion, was Christ Jesus (a saving element being in
him that
was inexhaustible).
(2) Love.
“And
of the love which ye have toward all the saints.” Their love
to be thus signalized
must have been more than ordinarily active. There is a
vague kind
of love which does not amount to much. If it is really the
Christian
principle of love (of the thirteenth chapter of 1 Corinthians) and if
it is
sufficiently active, it will show itself, not only in the absence of
jealousy,
but in the presence of positive interest. These Colossians did not
confine
their affections within their own circle, but let them go out toward
all the
saints. They acquainted themselves with the condition of other
Churches,
and in many ways were helpful to them. Faith and love are here
referred to
generally, but when Paul and Timothy gave thanks, they would
be able to
fix upon this and upon that as evidencing the reality and vitality
of their
faith and love.
II. THE LOVE (WHICH FORMED MATTER OF THANKSGIVING)
WAS CAUSED
BY HOPE. “Because of the hope which is laid up for you
in the
heavens.” This hope had a certain objective character. It was
something
outside of them which was safely laid past for their future
enjoyment.
At the same time, it had a certain subjective character. It was
something
operating within their own breasts. They were kind to the saints
of their
day (without exception). Why? Because they looked beyond the
present.
The time would come when (removed from under earthly
conditions)
they would meet them in the heavens. They might get no
reward here
(their catholicity might bring them persecution), but it would
be reward
enough to see there those whom they had done their duty by,
and to
receive from Christ words of approval It was because of this hope,
then (so
sure), that their love flourished.
III. THE HOPE WAS COMMUNICATED IN THE GOSPEL. “Whereof
ye heard
before in the word of the truth of the gospel.” We owe it to God
that he has
given us “the truth” (and the gifts of God are without
repentance).
We may well prize this gift of God when we think of the
erroneous
ideas which men (unaided by revelation) have entertained. This
is the
Promethean fire, not stolen, but, in infinite love, sent down from
heaven. God
has placed us under additional obligation by giving us the
truth in
the form of “the Word.” Considering the conditions of language
and our
earthly necessities, this form is perfect. “The Law of the Lord is
perfect.”
It is an abiding form. There may be movements of thought away
from “the
Law and the testimony,” but here always is the truth in the form
in which
God wishes us to have it, if only we can bring our minds up to it.
The whole
Word of truth is precious; but there is that which is to be
regarded as
singularly precious (being singled out here), viz. the gospel, or
the good
message, God’s special message (of a glad nature), to sinners in
need of
salvation. It was this gospel that the Colossians at a former period
had heard.
By this the burden of their sin had been removed, and the hope
of
immortality enkindled within them.
IV. HOW THE GOSPEL (THROUGH WHICH THE HOPE WAS
COMMUNICATED)
WAS PRESENTED.
1. There
was a general gospel movement. “Which is come unto you; even
as it is
also in all the world bearing fruit and increasing.” The parting
command of
the Master was, “Go ye into all the world, and preach the
gospel to
the whole creation [every creature].” And the command had been
carried out
(as time allowed) in its wideness. The gospel-trumpet had been
heard, not
merely in Palestine, but had sounded out to all lands. And
everywhere
an efficacy had attended the preaching of the gospel. False
forms of
religion are limited by certain climatic conditions, by certain
temperaments.
What would do in Phrygia might not do in Rome. But the
gospel
(unmodified) had been proved to be worldwide in its adaptation,
adapted for
Jew and Gentile, for Eastern and Western alike. As the apostle
represents
it here, in all the world the gospel tree had been bearing fruit
and
increasing, in a healthy fruit tree there is a double effort going on.
There is an
effort after fruit producing, which is crowned when in autumn
there are
seen the ripe apples or rich clusters of grapes. But at the same
time, there
is an effort after the producing of more wood, which has a view
to future
fruit producing. And so with regard to the gospel in the Church; if
it is
vital, then there will be produced the fruits of righteousness, the fruit
of the
Spirit (a rich cluster) which is described in Galatians. And not only
so, but
there will at the same time be produced an increased sphere of fruit
producing.
And the two processes can go on without their interfering with
each other.
The gospel in the Church may be producing its rich clusters,
and at the
same time enlarging the sphere where such clusters may grow.
2. The
movement in Colossae partook of the characteristics of the general
movement.
“As
it doth in you also.” The gospel was as a tree (on a small
scale) in
Colossae. And there, as in all the world, it was bearing fruit and
increasing.
Three fruits have already been mentioned, these the three
Christian
graces — faith, hope, and charity. And we may gather from the
second word
that the numbers of Christian converts were increasing at
Colossae.
And also Christians may have gone forth from Colossae to
spread the
gospel in other places.
3. This
was to be accounted for by two circumstances.
(1) The
gospel had been rightly presented to them. “Since the day ye heard
and knew
the grace of God in truth.” The movement is traced back to its
very
commencement. He (the writer, Timothy assenting) calls to mind the
very day
when the gospel was first preached to them. It was a red-letter
day in the
history of Colossae (though viewed differently by some there),
more famous
than the day when Xerxes halted there on his march against
Greece, or
the day when Cyrus with his Greeks passed through it on his
march
against his brother at Babylon. It was really Christ entering the
town, to
take possession of those for whom he had died. And no spurious
gospel had
been preached to them. There were spurious gospels, which
consisted
in cold moralities and rigorous prohibitions. But the gospel (the
true
gospel) which had been preached to them was the grace of God. It
told of
salvation wrought out, not in answer to man’s call, but to satisfy the
yearnings
of Divine love. It was salvation offered, not to human merit, but
freely, on
the ground of the infinite merits of the Saviour. And this gospel
(as
evidence that it had been rightly presented) they knew, from their own
consciousness
of salvation, to be the truth of God.
(2) The
gospel had been rightly presented to them by Epaphras. “Even as
ye learned
of Epaphras.” His character more generally. “Our beloved
fellow
servant.” He was a servant of Christ (ready to go anywhere at the
Master’s
bidding). That was his general fitness for service. That was what
Paul and
Timothy were as well as he. For he is called their “fellow
servant.”
And he was a fellow servant whom they had learned to regard
with the
warmest affection. His character with special reference to
the
Church
at Colossae. “Who is a faithful minister of Christ on our behalf.”
He
represented Christ in minis-teeing the gospel at Colossae; and
testimony
is borne to his having faithfully represented him. He had not
shrunk from
declaring unto them the whole counsel of God. He had
preached
unto them grace which, while free, bore good fruit. We may,
therefore,
regard him (and not Paul directly) as the founder of the
Colossian
Church. At the same time, he represented Paul (and
his
coadjutors).
He was acting on their behalf. There were friendly relations
between
Colossae and Ephesus. In connection with the sojourn of the
apostle for
three years at that Asian centre, it is said that “all they which
dwelt in
Asia heard the Word of the Lord, both Jews and Greeks.” Among
those who
had occasion to visit Ephesus during that period, and were led
to hear the
Word, was probably Epaphras. Converted by the apostle, we
can
understand him charged by him to preach the gospel at his native
Colossae.
And thus, though Paul had never visited Colossae, yet he
claimed an
interest in the Church as having led to its formation, in having
given them
Epaphras.
V. EPAPHRAS CONVEYED TO ROME THE TIDINGS OF THEIR
LOVE (FOR
WHICH GOD WAS THANKED). “Who also declared unto
us your
love in the Spirit.” He not only had conveyed the gospel from them
to the
Colossians, but had also conveyed to them now at Rome the tidings
of their
love. It was the love for which God was thanked, and it is here
characterized
as “in the Spirit” (one of the two references to the Spirit in
an Epistle
which is largely taken up with the Person of Christ). It was a
love within
that sphere in which the Spirit works (and wide as it), and
sustained
by the Spirit. Epaphras had acted a kindly part toward them. In
giving an
account of matters relating to the Colossian Church, he had not
concealed
what was to their credit. The whole of the allusion to Epaphras
(so
honourable to him) was fitted and intended to establish his influence at
Colossae,
which may have been shaken by false teachers. This paragraph,
so
remarkable, bears a resemblance in form to the Sorites in logic. It is a
series of
propositions, in which the predicate of one becomes the subject of
the next,
and in which in the last there is a reference back to the first. The
propositions
are these:
1. We thank
God especially for your love.
2. Your love,
for which we thank God, was caused by hope.
3. The hope,
which caused your love, was communicated in the gospel.
4. The gospel,
which communicated the hope, was rightly presented by
Epaphras.
5. Epaphras,
who rightly presented the gospel, gave us tidings of your love
(for which
we thank God). These propositions (if with some loss of
clearness,
yet with gain of force) are (with considerable detail) all
compacted
by the apostle into one unbroken paragraph. — R. F.
Vers.
9-23. —
Prayer
leading up to the Person of Christ.
I. MAKING REQUEST.
1. Impulse
under which request was made for the Colossians. “For this
cause we
also, since the day we heard it, do not cease to pray and make
request for
you.” It was formerly praying and giving thanks; it is now
praying and
making request.
(1) It
was an impulse with a sufficient cause, viz. the same which led to the
thanksgiving.
It
was an impulse, not founded on fiction, but on matter of
fact, on
well-accredited testimony. Information received regarding the faith
and love of
the Colossians had led to praying and thanking God on their
behalf.
This information also (such is the force of “also,” it is wrong to
connect it
with “we “) led to praying and making request on their behalf.
(2) It
was a united impulse. We; i.e. Paul and Timothy. So that here
it is
literally
the carrying out of the Lord’s words, “If two of you shall agree on
earth, as
touching anything that they shall ask, it shall be done for them of
my Father
which is in heaven.”
(3) It was
a well-sustained impulse. It did not spend itself in a day (as is
sometimes
the case); but, commencing with the day when the first hearing
had taken
place, it had continued without interruption and was still
operative.
How much, then, did all this represent of availing prayer, of
influence
going forth on behalf of the Colossian Church! Blessed is the
Church that
has two such men from day to day mingling their prayers
together in
its interest.
2. For what
request was made.
(1) For
knowledge. There is the same notable petition in the Epistle to the
Ephesians
and in the Epistle to the Philippians. There can be no doubt that
the apostle
was the friend of enlightenment. If ignorance is the mother of
superstition,
then knowledge is the mother of true religion.
(a) It
is a request for progressive knowledge. “That ye may be filled with
the
knowledge.” We are not born with our minds full of knowledge. Rather
are our
minds like empty vessels that need to be filled. There is our
capacity of
knowing, over against the vastness of the knowable. This filling
process begins
soon, and the prayer is that it may go on toward fulness.
(b) It
is a request for the progressive knowledge of God’s will. “Of his
will.” This
is very wide as it stands. It is by his will that things have been
made as
they are made. And, therefore, this may be taken as a prayer for
the advance
of science. It is not by his will that he is, or that he is love, or
that there
is a distinction between right and wrong. But it is his will that we
should
justly conceive of him, and that we should act in a manner
consistent
with his holy character. It is by his will that Christ became our
Substitute
and died for our salvation. And it is his will that we should
believe on
Christ, and, as we shall presently see, take after him in our
characters.
(c) It
is a request for the progressive knowledge of God’s will within the
spiritual
sphere. “In all spiritual wisdom and understanding.” In Ephesians
“wisdom” is
conjoined with “prudence;” here it is conjoined with
“understanding.”
We are happily in the position of having exact definitions
of these
three words. Aristotle, in his ‘Nicomachean Ethics,’ treats of them
at length.
All are characterized as intellectual virtues. “Wisdom” is
conversant
with universals, or things eternal and immutable. “Prudence
“and
“understanding” are conversant with particulars, or details, or
applications
of principles or things about which deliberation is needed.
Prudence is
practical (has to do with lines of action, what is to be done or
not to be
done). Understanding is critical (has to do with processes of
thought,
how things are to be viewed or not to be viewed). This account of
the three
words is quite in accordance with Pauline usage. “Wisdom” has
evidently
with Paul to do with the everlasting verities — the character of
God, the
principles of his government, the mystery of redemption. And
“understanding”
has to do with subjects of thought which admit of doubt
and which
have to be presented in their relations to the great entities. And
his wisdom and
understanding are of the spiritual kind, such as unspiritual
men are
strangers to. There must be a penetrating with the Spirit if we
would
rightly apprehend eternal principles and understand their application
to subjects
that come up for consideration. And it is this that is asked for
the
Colossians as necessary for the filling with the knowledge (the clear,
certain,
experimental knowledge) of God’s will.
(2) For
the Christian form of character. This is emphatically here the will
of God, the
knowledge of which is asked.
(a) Generally.
It is a request for a worthy Christian walk. “To walk
worthily of
the Lord.” Christ is Lord; we are his servants. And we are like
those
servants whose ears were bored, as bound to serve this Master for
ever. He is
no common Master; for (in connection with his doing of God’s
will) it is
said that his ears were bored. Conduct worthy of him, then, how
shall we
get the conception of it, and, when we have got the conception,
put it into
execution? “Unto all pleasing.” It is implied in this language that
he is
uninterruptedly observant of our conduct, and that be forms an
estimate of
it as we proceed — an estimate which must be according to
truth. It
is implied also that, if we would bring our conduct up to what is
worthy of
Christ, we must seek his universal approval, we must seek to
please him
in every moment that we live, in every step that we take.
(b) Under
a special aspect.
(a) It is a request for progressive
fruitful. ness following upon progressive
knowledge.
“Bearing
fruit in every good work, and increasing in the
knowledge
of God.” It it better to read, “by the knowledge of God.” The
advantage
of this translation (which is grammatically correct) is that
“knowledge”
is used as before, viz. as that which leads to good conduct as
its fruit.
There is a taking up here of language which has already been
employed.
It was said that the gospel-tree was bearing fruit and increasing
in Colossae
as in all the world. Now, Christians are trees, whose fruit is
every
good work. A work is good which has Christian principle in it. If for
the sake of
Christ we are industrious, eager to learn, contented, slow to
anger,
humble, ready to give up what is hurtful, — then we are fruitful in
good works.
Especially are we fruitful in good works if, after the example
and for the
sake of Christ, we live for the good of ethers, try to make all
around us
happy, are kind to the poor, pity the sinful. If a tree is in a
healthy
state, it not only bears fruit, but increases (in wood) so that it bears
more fruit
another year. So, if we are in a healthy spiritual state, we shall
not only
bear fruit, but as we go on in life we shall increase (in quality of
being, in
aptitude) so that we ever bring forth more fruit. This progressive
fruitfulness
is brought about by the knowledge of God, which has
already
been
characterized as progressive. The more we get into our minds of
Divine
truth, the fuller our knowledge of God, the richer will be the fruit
which we
produce.
(b) It is a request for increased strength.
“Strengthened
with all power,
according
to the might of his glory, unto all patience and long suffering
with joy.”
If a tree is to bear fruit, it must be supplied with nourishment.
So, if we
are to produce every good work, we must be strengthened by
God. The
measure according to which strength can be supplied is infinite.
It is
“according to the might of his glory.” “Might” is an attribute of the
glorious
majesty of God. “God hath spoken once; twice have I heard this,
that power
belongeth unto God.” Power can be communicated from this
source to
us. We have already been strengthened with some power, but we
need to ask
for ourselves, and others need to ask for us, that we may be
strengthened
with more power. We need to be strengthened in prosperity
to make a
right use of our powers; but especially do we need to be
strengthened
in times of trial unto all patience and long suffering.
“Patience,”
in so far as it is to be distinguished from “long suffering,” has
reference to
trials as laid upon us by God. “Long suffering,” in so far as it
is to be
distinguished from “patience,” has reference to trials caused, and as
caused by
others. We never need to bear with God, we have to bear up
under what
he (directly or indirectly) lays upon us; but we have to bear
with others
who are unreasonable or do us injury. And the power
communicated
from the Divine glory is efficient to make us endure with
joy. This
is the Christian, as distinguished from the mere Stocial, relation to
sufferings.
We can rise in triumph over our sufferings. “Let us also,” says
the
apostle, “rejoice in our tribulations.” “In the world ye have tribulation;
but be of
good cheer, I have overcome the world.”
(g) It is a request for thankfulness. Alike in
prosperity and in adversity, we
have three
causes for joy, for which we pour out our souls in gratitude.
(i.) Thankfulness
for the loving purpose of God. “Giving thanks unto the
Father, who
made us meet to be partakers of the inheritance of the saints in
light.”
This is not a meetening for heaven in the way of holy habits. The
words
cannot bear that interpretation which is commonly put upon them.
The
historical parallel is to be kept in view. The Jews had their allotment (it
is
literally here “the portion of the lot,” i.e. the portion which fell to them
by lot) in
the land of Canaan. God counted it a meet thing (so we would
translate)
that they should have this allotment. This was, in point of time,
antecedent
to the deliverance from Egypt, which is referred to in the next
verse. It
was true that in Abraham God counted it a meet thing that they,
his
descendants, should possess the land of Canaan. So for us saints, i.e.
the
successors of the holy people (not merely Jewish Christians, but Gentile
Christians,
who are referred to at the close of this paragraph), there is in
store an
allotted inheritance. This is to be in the world of light (when the
shadows
have fled away, when the light of God is all-penetrative), and with
this in
prospect there would need to be a meetening, in the expelling of all
impurity,
of all darkness, from our natures. But still it is true that this was
the loving
purpose of God from all eternity. The Father (it was his love that
was at the root
of it) counted it a meet thing in Christ that we should be
partakers
of the inheritance in light. And thus what is expanded and made
prominent
in Ephesians regarding the purpose of God, we have here in
brief and
incidentally.
(ii.) Thankfulness
for the deliverance effected in Christ. “Who delivered us
out of the
power of darkness, and translated us into the kingdom of the
Son of his
love.” The historical parallel is still kept up. Egypt was, to the
Israelites,
a house of bondage. They were under power, not power in its
purity,
power in the service of light, but power in the service of darkness
— harsh,
oppressive power. But out of that they were brought with a
strong arm,
and were translated into a new orderly state of things, which is
expressed
by the word “kingdom” (the theocracy). So there is an Egypt
behind us
all. Sin was the tyranny of darkness. But the Father effected for
us a
deliverance. How it was effected is not stated here. But, to carry out
the
historical parallel, it was by the sacrifice of the Son of his love. The
power of
darkness came upon him in all its horrors. He was the Firstborn,
slain in
the land of Egypt, that Israel might escape. And this deliverance
involved a
complete changing of our state. It was a bringing us in Christ
into a true
kingdom, a kingdom presided over by Christ, a kingdom whose
law is
love.
(iii.) Thankfulness
for the enjoyment of redemption. “In whom we have
our
redemption, the forgiveness of our sins.” We are yet in our wilderness
state; we have
not come to our full redemption, to our possession of the
lot. But we
have the feeling of emancipation. We have the first and
characteristic
blessing of redemption, viz. the forgiveness of our sins. We
feel happy
in the enjoyment of the Divine favour. And that is only part of
the
redemption we have here. For, as is brought out in Ephesians, we have
the Spirit
as the Earnest of the inheritance. We have thus, under all
circumstances,
causes for thankfulness to God; and therefore prayer may
always go up
for this.
II. THE PERSON OF CHRIST.
1. In
relation to the universe. His having the preeminence.
(1) As
arising out of his relation to the Father. “Who [i.e.
the
Son of his
love] is
the Image of the invisible God, the Firstborn of all creation.” First
part
of the designation. Image is to be distinguished from mere likeness.
There is a
likeness between members of the same family, but the parental
features
are imaged in the child. In “image” there is the idea of derivation
from
an original. So it is not mere likeness that is predicated of the First
and Second
Persons of the Godhead; but God is represented (imperfectly,
we may
believe) as the original, and Christ as the copy. In <461107>1
Corinthians
11:7 man is said to be the image of God, so that this way of
designating
the Second Person does not necessarily imply his divinity. At
the same
time. it may be employed in consistency with his divinity, if
(admitting
the mystery of the relationship, viz. that one should be original
or
prototype, and another copy or impress) we think of him as the perfect
Image of
God. The designation “invisible” is here applied to God, and
when Christ
is said to be the Image of the invisible God, the apparent
meaning is
that the essential idea of his existence is that he is God
manifest,
and that
antecedent to his being God manifest in the flesh. From all
eternity he
manifests, is in visible form, that God whom no man hath seen
nor can
see. And this, as we shall presently see, accounts for his connection
with the
work of creation. Second part of the designation. He is “the
Firstborn
of all creation.” As we must first think of original and then of
copy, so we
must first think of Father and then of Son. The Father is
imaged in
the Son. In relation to the Father, the Second Person is strictly
the Only-begotten.
The
firstborn has always reference to some coming
after.
Christ is the “Firstborn” among many brethren, i.e. Brother
leading
others
after him. He is styled in this passage “the Firstborn from the dead”
i.e.
the
first to rise from the dead himself, and bringing others after him. If
the
expression had been “the first-created of creation,” the Arian
interpretation
(Christ’s creatureliness) might have been pressed. But there
is an
expression used which seems to make Christ stand out from all
creation,
as not created himself, but born. If it had been Christ’s relation to
the Father
that had been solely in question, the expression would probably
have been
not “born,” but “begotten” (only begotten). But it is rather
Christ’s
relation to all that might be thought of as in the family. And
therefore
the ordinary word in such a relation is used, “firstborn” (as
distinguished
from after born by same mother). And it is intended to bring
out
emphatically the thought that he has the rights of the firstborn. Philo
had applied
the name “First-begotten” (relative to Father) to the Loges.
But the
Messianic name was “Firstborn” (relative to other members of a
family). “I
will make him my Firstborn, higher than the kings of the earth”
(<198927>Psalm 89:27). Kings of the earth, by virtue of
primogeniture, are
placed over
their portions of the earth. As God’s Firstborn, Christ is
higher, as absolutely
placed
over all creation.
(2) As
arising out of his causal relation to the universe.
(a) Conditional
cause. “For in him were all things created, in the heavens
and upon
the earth, things visible and things invisible, whether thrones, or
dominions,
or principalities, or powers.” We are taught here, in opposition
to the
Arian idea, that Christ stood out from all things created as their
Cause. He
is thus placed in a different category from creation. As Cause,
he was very
closely connected with creation. There seems to be a catching
up of the
thought that he is essentially the Manifester of God. In
him, as
such,
creation had its origin. God is manifested (comes out of invisibility)
in
creation. “For the invisible things of him since the creation of the world
are clearly
seen, being perceived through the things that are made, even his
everlasting
power and divinity.” If, then, it was to be made to appear
(outside of
Godhead) what God was in his wisdom, power, goodness, to
whom did
this belong but to the Second Person? It was in him as
Manifester
that it necessarily inhered. There was an emphatic universality
connected
with his work of creating. In him were all things (equivalent
to
the
universe) created. But, as if that were not enough, a comprehensive
division is
added: “in the heavens and upon the earth.” As if this, again,
were not
enough, a different division (for stars are in the heavens and
visible,
the human spirit is upon the earth and invisible), but an equally
comprehensive
division, is added: “things visible and things invisible.” As if
these two
divisions in locality were not enough, essences are next
brought
in, but not
all essences, only the highest — angelic beings, that might be
thought of
as in rivalry with the Son: “whether thrones, or dominions, or
principalities,
or powers.” Great prominence was given in Jewish
speculations
to the not very profitable subject of the grades of the celestial
hierarchy.
These speculations were mixed up with the non-scriptural
doctrine of
seven heavens. And Judaizing Christians speculated in the same
line. These
angels became the intermediate beings of Eastern theosophy.
The idea
was that, matter being the evil principle, God could not create it
immediately.
But there was a descending scale from God to matter. God
created a
being at a certain remove from himself. This first created being
created
another, still further removed; and so it went on, till one was
created far
enough down to create matter. It is quite likely, from the
reference
afterward to the worshipping el angels, that in Colossae there
was danger
of the idea gaining ground that the angels in their several
grades were
to be regarded, in the light of Eastern theosophy, as beings
having to
do with creation, and on that ground to be worshipped. The
apostle
certainly clears the whole ground here for the Colossians. He does
not profess
to know what the several grades are. He gives the common
(not the
inspired) names with a certain impatience (as associated with much
that was
rash). But this he asserts that, whatever they are, they have
nothing to do
with creating. In him all of them, from the highest to the
lowest,
were created. No part of creation was the work of an inferior
angel, but
every part of it was immediately in him.
(b) Instrumental
cause. “All things have been created through him.”
Creation
can be ascribed to God, as it is in <451136>Romans
11:36. But it is
true that
God never acts immediately; he always acts through the agency of
the Son.
New Testament language is very explicit on this subject. “All
things were
made by him [the Word], and without him was not anything
made that
was made.” “Through whom [his Son] also he made the
worlds.” So
here the present (no longer the past) fact of creation is
attributed
to the instrumentality of the Son. And this is not the passive
instrumentality
the Alexandrian Jew thought of in attributing creation to
the Loges.
Neither is the agent in creation the dark, hard, limited demiurge
of the
Gnostics; but he is distinctly a Divine Person, One who with an
intelligence,
with an interest, with a plastic power, that are all infinite, has
done his
work.
(c) Final
cause. “And unto him.” One Agent and one End; so the Christian
doctrine of
creation proceeds. And how grandly does it rise above all mere
human
speculations about creation! Why has this totality been brought into
existence?
There are subordinate ends which are served by the various
parts. A
plant has an end in its own development and fruit bearing. It has
an end
beyond that, in its service to man and to beast. Man — the
microcosm,
as he has been called — has an end in his own development.
He has an
end beyond himself, in the mastering of the world. And each
member of
the race has an end in helping the development of his
neighbour.
But when we think of the presence of so much evil, we still ask
— Why have we
and all things been made? It is a satisfaction to have, as
the answer,
that the one reason which determined the existence of the
whole, as
the one Bringer into existence, is Christ as the Manifestation of
God. It was
no cold necessity, it was the Son, who is here the subject,
freely,
filially, and in view of all that now exists to mar creation, bringing
out what
was in the heart of the Divine Father. And in that answer, here
given,
faith can rest.
(d) Pre-existent
cause. “And he is before all things.” It was very necessary
clearly to
think, of Christ as preexistent to his incarnation. Christ himself
said in
memorable words, “Before Abraham was, I am.” His pre-existence
is here
carried forward to a much earlier point. There is that totality now
which is
called the universe. The time was when there was nothing outside
of God.
.There were no materials lying from all eternity (as some have
vainly
imagined) out of which a universe could be constructed. There were
no germs out
of which a universe could be developed. There was simply
the
creative energy of the Word, who had himself to create all the materials
and germs
of things. We have, then, to go back to him as the pre-existent
Creator.
And not only was he before all things; but, as it is here put, he
is
(absolutely
exists) before all things. For time itself is his creation; and
before it,
and outside of it, he in himself exists.
(e) Permanent
cause. “And in him all things consist.” But for him, all
things
would fall asunder and go back into nothingness. There are laws,
indeed,
which regulate and give stability to things; but these laws subsist in
Christ, are
non existent out of him. His continued existence is really the
guarantee
for the sun rising every morning. It will rise so long as he, who
made it,
has an end in its rising. And all things have consistence and
persistence
only in his existence and in his ends. There is no other basis on
which
things can proceed toward the consummation.
2. In
relation to the Church.
(1) His
headship over the Church. “And he [who has the pre-eminence in
the
universe] is the Head of the body, the Church.” As Christ, as God’s
Firstborn,
has rights over all creation, so has he the headship over the
Church. In <490122>Ephesians 1:22, 23 the thought turns more on the
Church
as the body
of Christ; here it turns more on Christ as the Head. Through
the brain,
in its connection with the nerves, the mind can be present in all
the body;
so Christ is present in all the members of the Church. From the
brain as a
centre the movements of the body can be originated, guided,
combined,
controlled; so from Christ as a Centre the movements of the
Church are
originated, guided, combined, controlled. This domination of
the brain,
being so complete, is well fitted to set forth the supremacy
of
Christ over
the Church.
(2) As
arising out of his relation to the Church.
(a) Originating
cause. “Who is [seeing he is] the Beginning.” He gives
origin to
the Church. It belonged to Christ, as the Manifester of God, to
bring the
universe into existence; so it belongs to Christ, as the Manifester
of God, to
bring the Church into existence. The connection is very close. It
is as
though we created and then guided and controlled the movements of
our body. A
king rules over those with whose existence he has had very
little
connection. Christ in the Church rules and by strongest right over
those whom
he has created and again created.
(b) Inaugurating
cause. “The Firstborn from the dead.” It is difficult to get
a word to
express the whole meaning. There is this idea — that he exists in
that in
which he operates. He is the great Energizer incarnate. And as
incarnate
(in the carrying out of his work) he was numbered among the
dead. But
he rose from the dead, the possessor of a new life. He is not only
the
possessor of a new life himself, but he is regenerative cause to those
that come
after him. As regenerative cause to those that come after, he has
the right
of the Firstborn over them. Thus is his authority established in the
Church as
in the universe.
3. Combination.
(1) His
being Mediator in both spheres. “That in all things he might have
the
pre-eminence.” There was dualism (a good and a bad principle) at the
root of the
doctrine of intermediate beings or angelic mediators. The
apostle
teaches the existence of one Mediator presiding over the two
spheres —
the universe and the Church. This is a cardinal point in the
Christology
of the New Testament. There are some who have mistakenly
or
confusedly the idea that it is God in nature and Christ in the Church. It is
really
Christ in both, as the Mediator of God. He mediated in creation
before he
mediated in redemption. It belongs to the very idea of his being
to be
Mediator. This absolute pre-eminence of Christ implies a unity of
meaning, a
harmony of working, between the two spheres. It is comforting
so far as
the universe is concerned. For it implies that we are as in a
Christian
temple. It is our Saviour who is working around us. We can feel
that there
is behind all works of creation, not iron law, but infinite love —
the love
that bled on Calvary. It is comforting so far as the Church is
concerned.
For
it implies, as is taught in Ephesians, that all things can be
placed at
the service of the Church. All the forms of things (even the evil
forms) are
for the education of the Church. All the products of the earth
are for the
support of the Church. The worldly powers are controlled for
the Church.
The very stars in their courses fight for the Church.
(2) His
qualifications as Mediator. “For it was the good pleasure of the
Father that
in him should all the fulness dwell,” In the fact of Christ being
Mediator
there is implied a certain subordination, his being
Second in
relation to
the First. There is the same subordination implied in his being
represented
as the copy of the great Original, and also in his being
represented
as Son which cannot be thought without first thinking
“Father.”
With the First, here as elsewhere, there is associated the idea of
good
pleasure. It is as fitting for the Father to have his good pleasure as for
Christ to
carry it out. The remarkable thing here is that this good pleasure
is
represented as extending to the qualifications which Christ possessed as
Mediator.
“It was the good pleasure of the Father that in him should all the
fulness
dwell.” To the word pleroma, translated “the fulness,” may
be
attached
the idea of “filled-up receptacle.” The word “plenitude” seems
nearer the
meaning. It is applied to the full complement for manning a ship.
As applied
to Christ, it means the totality of the Divine perfections. There
were some
who had the idea that the agent employed in creating had only a
portion of
the pleroma, as much as was needed for his work. It is asserted
of Christ
as Mediator that he exhausted in himself the Divine perfections.
There were
some who had the idea that there was a separation from (in
human
semblance), and afterward a return to, the pleroma. It is
asserted of
Christ that
the Divine plenitude did not sojourn, but necessarily dwelt, in
him. Thus
were the Colossian believers guarded against all actual or
possible
philosophizings that would have dimmed the glory of the great
Mediator.
(3) The
issue of his work as Mediator. “And through him to reconcile all
things unto
himself, having made peace through the blood of his cross;
through
him, I say, whether things upon the earth, or things in the
heavens.”
This relates to the doctrine of the last things. The word
“reconcile”
is stronger than “adjust,” or “rectify.” It is applied to the
reconciliation
of enemies. It is applied to our reconciliation, as sinners, to
God. It is
not so strong as the expression, “summing up in Christ,” which is
used in
Ephesians. But it is stronger than the word translated “reconcile” in
the fifth
chapter of 2 Corinthians. It is intensive here, and means
reconciliation
(after a breaking of the harmony) back to the pristine or
intended
condition of things. This reconciliation is to extend to all
things,
viz. all
things to which the Mediator gave being. This universal
reconciliation
is to be not merely between the different parts, but unto the
Father. It
is to be effected through the Son. More specifically it is stated
that it is to
be on the ground of God having made peace through the blood
of Christ’s
cross. The blood shed on the cross, the blood of atonement for
sin, was
the procuring cause of reconciliation. There the reconciling
efficacy
all centred. And it is to go out to the widest circumference, for it is
added,
“Through him, I say, whether things upon the earth, or things in the
heavens.”
What are the contents of the universal reconciliation which is
here
taught? We must guard, on the one hand, against a dilution of the
language of
Scripture. We must guard, on the other hand, against a
dogmatic
fixing of the form which this universal reconciliation is to take.
“The secret
things belong unto the Lord our God; but those things which
are
revealed belong unto us and to our children.” It belongs to us to take
advantage
of the revealed way of reconciliation, viz. faith in Christ.
III. APPLICATION TO THE COLOSSIANS.
1. Gentilism.
“And
you, being in time past.” The Colossians are reminded
of what
they were in time past, to emphasize their present participation in
reconciliation.
(1) Gentile
in position. “Alienated.” In their heathen state they were
among the
“things “needing to be reconciled to God. They were away
from
him, as the
Greek word indicates. They were in the position of aliens.
They
were
without external privileges such as the covenant people had. And they
were
without the inward helps that were necessary for their living the life
of God.
(2) Gentile
in their thoughts. “And enemies in your mind.” The mind is the
seat of the
thoughts. It is where we reflect, come to our conclusions, form
our
resolutions. It was in this sphere that the Colossians manifested
hostility
to God. If a right conception of God had been presented to them,
it would
not only have been uncongenial to them, but it would have called
forth
active, virulent hostility. As it was (with God very much as a lost
thought),
their hostility showed itself rather in their pleasing themselves in
their thoughts,
in their forsaking the rays of light that still lingered in their
reason and
conscience.
(3) Gentile
in their works. “In your evil works.” This was the outcome of
their
God-hating thoughts. Hating good (if not so directly God) in their
mind, they
did not, and indeed could not, keep their hatred there. Their
actions
took a complexion from their thoughts. Those who love God have
more or
less of the Divine form in their actions. But the actions of these
Colossians
in heathenism were evil. They were not done out of love to
God. That
alone was sufficient to give them a character of evil. Of positive
forms of
evil, from what is warned against in this Epistle, we may
particularize
sensuality, covetousness, deceitfulness, revengefulness.
2. The historical
element in reconciliation. “Yet now hath he [God]
reconciled
in the body of his [Christ’s] flesh through death.”
(1) God
in bodily form. It is true that we must separate from God his
having a
body. He is a Spirit; “he consists not of various parts extended
one without
and beyond another.” The ground on which the Jews were
forbidden
to represent God under any bodily form was that he had no
bodily
form. He was in the fifteenth verse declared to be the invisible
God.
“Now, if he
had a body and hid it from our eyes, he might be said not to be
seen, but
could not be said to be invisible” (Charnock). And yet he whose
divinity
(from language in preceding verses) is indubitable has here ascribed
to him a
body. He appeared in Old Testament times in what was the
semblance
of a body; but it is a real body that is here ascribed to him. That
is to say,
we have what we cannot understand — the Divine spirituality,
and yet a
body.
(2) God
in the form of flesh. The Second Person did not receive a body
unique
in
kind. He did not receive our body in its paradisical or ideal state;
but as it
was actually, inheriting the effects of the Fall. He received it from
Mary. If
there was a purifying (from the Holy Ghost), what he received
was none the
less flesh. He appeared in flesh in the midst of human history.
That is to
say, he whose existence formed the ground upon which history
went
forward, became himself part of history, became himself an historical
Personage.
(3) God in
the experience of death. Flesh is a weak thing. It cannot well
stand the
shocks of time. Its transitoriness is being ever evidenced. “All
flesh is
grass, and all the goodliness thereof is as the flower of the field.”
“And the
Word became flesh,” it is said, and that carried with it a weak,
transitory
existence. In flesh he had to pass through the experience of
death. That
is to say, we have this as the climax of the mystery — that he,
who is the
absolutely Living One, in experience went round to the opposite
pole of
death. In accordance with this, we can pray in such words as these:
“Good Lord,
deliver us: by the mystery of thy holy incarnation; by thy holy
nativity
and circumcision; by thy baptism, fasting, and temptation; by thine
agony and
bloody sweat; by thy cross and passion, Good Lord, deliver us.”
This is
said by unitarians to be a materializing of God. God
came into
time,
assumed humanity nineteen hundred years ago. That is what
Christianity
says, what stamps it as an historical religion.
It is only to be
scouted as
a lowering of God on the supposition that it is impossible for
God to
descend. But if it is possible for God, impelled by love, to descend
(and the
possibilities of love are matter of revelation), then we have a
grand historical
commencement in God descending through the infinite
interval
into time and into humanity. He descended, according to the
teaching
here, in the Father’s Name to make reconciliation. The
foundation
of this reconciliation was laid principally in the great historical
fact of his
death. It was death in perfect submission to the will of God. It
was death
as the desert of sin. It was death deriving infinite value from the
fact that
the Person dying was the Son of God. To this Reconciler in
humanity all
can cling. His reconciliation would seem to have a universality
extending
beyond humanity. Within humanity Gentiles as well as Jews were
included.
“I am a man, and there is nothing human foreign to me.” All alike
can cling
to God appearing in humanity and can participate in the benefits
of his work
performed in humanity.
3. The
ultimate of reconciliation. “To present you holy and without
blemish and
unreprovable before him.” “Before him” is to be understood as
before God,
and points to a time when we shall be in the presence of God
in a sense
in which we are not now in the presence of God. It is God also
who
presents here; but, as God reconciles through Christ, so also he
presents
through Christ (in accordance with <490527>Ephesians
5:27).
(1) Positively.
Holy. This is to be taken in its full contents. We are now
consecrated
to God (as ancient Israel). At our presentation we shall have
all the
inward dispositions that correspond to our outward consecration.
Our
spiritual susceptibilities, affinities, aspirations, will correspond to the
presence of
God into which we come.
(2) Negatively.
Without blemish. This is the constant sacrificial expression.
Whatever
was offered to God was to be without blemish. It would
belong
to the
officiating priest to pronounce upon the fitness of an animal for
sacrifice.
There is a Greek word which means “blemish examiner.” Such
Christ is
to those who are to be presented to God. In his inspection of the
seven
Churches he discovered blemishes in them. We shall not be in a fit
state for
presentation to God until all blemishes have been removed from
us. Unreprovable.
This
is a following up of the previous expression.
Pronounced
upon by Christ, our position before God is for ever secured,
our
character is unimpeachable. No one can come in after him to reverse
his
decision. There cannot be ground for any subsequent charge being
brought
against us.
4. Gentle
exhortation to steadfastness.
(1) In
faith. “If so be that ye continue in the faith.” To have so much
done
for us as is
implied in our fitness for presentation to God, we must
persevere,
and persevere in the right way. Our position is to be faith
toward
Christ. Within ourselves we have not the elements of strength. We
are
powerless to form character. We are not only to come into the position
of faith,
but we are to rest in it. However our outward position may be
altered,
our inward position is to remain unaltered. Result. “Grounded.”
“My soul
hath found the steadfast ground.” We try other foundations, only
to find
them insufficient. When we have got past our own doings and the
services of
the Church down to Christ, then we feel that we have found the
immovable
Foundation, the steadfast ground for our being. “And
steadfast.”
A building even by its own weight gets steadied when it is upon
a secure
foundation. So by faith are we to get steadied upon the
Foundation.
We are to become like the Foundation. The immovableness
that is in
Christ is to come up into us.
(2) In
hope. “And not moved away from the hope of the gospel.” Believing
in Christ
we have hope toward God — we have hope in view of the future.
We have
hope of being presented holy and without blemish and
unreprovable
before God. This is the hope communicated in, evoked by,
the gospel.
From this hope we are not to be moved away (which is the
negative
corresponding to the positive connected with faith). We are not to
be of two
moods, hoping and desponding, but we are to keep to the one
mood,
hoping. Circumstances may arise in which we are tempted to
despond or
despair; but our hope is to partake of the immovableness of its
object. The
inexcusableness of being moved away from the hope of the
gospel.
(a) From
their having heard the gospel. “Which ye heard.” Left to
themselves,
they would have been in heathenism and its hopelessness:
“Having no
hope, and without God in the world,” as is said in Ephesians.
Such had
been their melancholy state, but by the grace of God the gospel
had been
preached to them in Colossae. It became them, then, to present a
contrast to
the hopelessness of heathenism, to be inspired with the hope of
future
presentation and everlasting continuance before God.
(b) From
the universality which characterized the gospel. “Which was
preached in
all creation under heaven.” The form of the command was:
“Go ye into
all the world, and preach the gospel to the whole creation.”
The
apostle, writing not many years after the giving forth of the command,
regards its
universal character as already established. It had already
obtained
this seal of its Divine authorship. It was not a partial provincial
thing, but,
preached in all creation under heaven, it had been proved to be
adapted to
the wants of men. They were not, then, to abandon its peculiar
hope.
(c) From
Paul’s personal relation to the gospel. “Whereof I Paul was
made a
minister.” Of this gospel, the universal hope bringer, he had the
high
privilege of being a minister. He had no claim to the position. He was
only Paul,
one who had been a persecutor and had obtained mercy. But the
gospel was
dear to him, and, in writing to them and in introducing his
personal
relation to them, he puts that forward as a reason for their not
being moved
away from their hope. — R. F.
Vers.
24-29. —
Paul’s
sufferings.
“Now.”
This
is the connecting word, and serves to bring down the time
from the
past (when he was made a minister) to the present when he
contemplates
his sufferings.
I. HE REJOICES IN HIS SUFFERINGS, BECAUSE THEY WERE FOR
THE BENEFIT
OF THE COLOSSIANS. “I rejoice in my sufferings for
your sake.”
He adopts a triumphant key with regard to his sufferings. He is
not merely
reconciled to them, but he finds them a sphere in which he has
occasion
for rejoicing. He does not rejoice in them as sufferings, for they
wore no more
pleasant to him than to others. Nor does he rejoice in them
here
because they were helpful to self-discipline. But he rejoices in them
because
they were beneficial to the Colossians. He was suffering as a
witness to
the gospel.
1. His
sufferings may have been as prayers. The Lord looking down on
them, in
response to them, may have showered blessings on the Colossians.
2. His
sufferings may have been as the sending of the gospel to them.
Because he
stood in the breach, others may have been left free to give them
the gospel.
3. His
sufferings may have been as a stimulus to them. Because he was
courageous
in enduring sufferings, their courage may have been
strengthened.
II. HE REJOICES IN HIS SUFFERINGS BECAUSE THEY WERE
CONNECTED
WITH THE AFFLICTIONS OF CHRIST. “And fill up on
my part
that which is lacking of the afflictions of Christ in my flesh for his
body’s
sake.” The language employed is very remarkable. “That which is
lacking” is
properly “deficiencies.” The word is distributive — one
deficiency
after another. The verb which governs “deficiencies” is a double
compound.
The simple verb would give this meaning, “I fill the deficiencies
of the
afflictions of Christ.” The single compound would give this meaning,
“I fill up
the
deficiencies of the afflictions of Christ” (stress being laid on
the fact
that what the apostle supplied in suffering after suffering met
deficiency
after deficiency in the afflictions of Christ). The double
compound
gives this meaning, “I on my part with
suffering after suffering
meet
deficiency after deficiency on the part of Christ in his
afflictions”
(stress
being laid on the opposition of persons). Protestant
commentators
(with the
exception of Dr. Lightfoot) seem to have settled down into
regarding
the afflictions of Christ as those endured by Christ in the
sufferings
of his people. It is quite scriptural to identify Christ with the
sufferings
of his people (<402531>Matthew 25:31-46); but the
bringing in of this
identification
(with nothing in the language to point to it) has the effect of
obscuring
the antithesis between the two persons to which the language
gives
prominence. It is more natural, then, with Dr. Lightfoot, to adopt the
Roman
Catholic exegesis, and to regard the afflictions of Christ, not as
those which
he endures mystically in the Church, but as those which he
endured
personally in his day. He did not complete these so as to preclude
his people
suffering after him; but Paul and others, with suffering after
suffering,
were meeting deficiency after deficiency in them. The Roman
Catholic
conclusion from this is that saints, by the merits of their sufferings,
supplement
the merits of the Saviour. But that is an utterly un-Pauline idea
(coming in
after Christ and making up the deficiencies of his merits), and
certainly
it is not borne out by the language which is employed here.
1. The
sufferings of the apostle can be classed with the sufferings of Christ
as afflictive
(not
meritorious). In <470105>2 Corinthians 1:5 it is said
that the
sufferings
of Christ abounded to the Corinthians (or overflowed on them).
If our
sufferings are the overflowings (or surplus) of the Master’s
sufferings,
then they are in the same class, only, however, under the aspect
in which
they are presented in that passage as sufferings for which
consolation
is provided. The exclusion of meritoriousness is secured here
by the use
of the word “afflictions” (not. “cross,” or “death,” or “suffering
of death”).
It is true that in all his afflictions (and not merely in his death)
he was
accumulating merits for his people. But it is quite consistent with
that to
regard them separately (compared with ours) as providentially
appointed.
2. The
sufferings of the apostle can be classed with the sufferings of Christ
as edifying
(not
meritorious). There is a generalization of the previous
thought.
The sufferings of the apostle were edifying, not merely to the
Colossians,
but to the body of Christ, which is the Church. They were as
prayers, as
the sending of the gospel, as stimulus for the whole body of the
faithful.
Even we at this day are sharing in the benefit. And, though Christ
by the
meritoriousness of his sufferings actually gave rise to the Church,
yet we can
separate (for the sake of comparison) the edifying aspects of
them.
III. HE REJOICES IN HIS SUFFERINGS BECAUSE THEY WERE
CONNECTED
WITH HIS OFFICE,
1. He was
a minister of the Church. “Whereof I was made a minister.” It is
consonant
to a Christian to suffer loss that others may be advantaged. It is
certainly
consonant to a minister of the Church to be afflicted (in soul and
in body)
that others may rejoice. He is not so much the holder of a benefice
as one who
wears himself out for souls. It is said of the greatest Minister of
the Church
that he came not to be ministered unto but to minister, and to
give his
life a ransom for many. And Paul, in the spirit of service, was
closely
assimilated to Christ. He was sowing that others might reap,
labouring
that others might enter on his labours.
2. He was charged
with the mystery relating to the Gentiles. “ According
to the
dispensation of God which was given me to you-ward, to fulfil the
Word of
God, even the mystery which hath been hid from all ages and
generations:
but now hath it been manifested to his saints.” As a minister of
the Church,
he held an office of trust. He was a steward in the house of
God. His
office was of Divine appointment. It had reference to the
Colossians,
but not to them exclusively, only to them as representatives of
the Gentile
world. In this office he was charged to fulfil (to complete the
round of) a
Divine declaration. This was the mystery hid from the ages and
from the
generations (making up the ages), but manifested (brought into
the clear
light) to the saints of that day.
3. This
mystery was a glorious manifestation. “To whom God was pleased
to make
known what is the riches of the glory of this mystery among the
Gentiles,
which is Christ in you, the Hope of glory.” There is glory in
nature; the
sun is a glorious object. There was glory in the Mosaic
economy
(with all its limitations). But in this mystery God was pleased,
and had it
in view, to make known the riches (the highest form, the
greatest
affluence) of glory. This was a display such as was not given
elsewhere.
The sphere of this display was among the Gentiles. The
darkness of
the background, therefore, added to the glory; but it was a
glorious
thing in itself. It is here described as “Christ in you, the Hope of
glory.”
Stress is not to be laid on “in you.” The first meaning is “among
you,” and
“in you” only comes in under that. The stress of the thought is to
be laid on
this — that to them, in the hopelessness of heathenism, Christ
came as the
great Hope-bringer. In Christ (not in his doctrine here, but in
his Person)
they had the forgiveness of sins, they had the beginning of
redemption.
But what they had of Christ was only the earnest of what they
would yet
have. What they looked forward to in the future with hope was
glory
(differing from the glory previously mentioned only in that it respects
persons and
not things). This glory is to be thought of as the highest
efflorescence
of our being, from the Christ within, which is synonymous
with full
redemption.
4. The
breadth of his duties as charged with the mystery. “Whom we
proclaim,
admonishing every man and teaching every man in all wisdom,
that we may
present every man perfect in Christ? There was the broadest
of all
subjects, viz. Christ, who has already been presented as the First, the
Midst, the
Last, in the universe and in the Church. This Christ they spoke
of, not in
a whisper (or only to the initiated), but proclaimed that men
widely
might hear. This bold presentation of Christ was not one sided.
There was
the preparing the way for Christ in admonishing (showing
the
need for
repentance and urging to repentance), and then, as complementary
to that,
there was the building up in Christ in teaching (presenting Christ
for faith in
his qualifications and in his work). And in this they observed a
universality;
for it is said, with the emphasis of repetition, “admonishing
every
man and teaching every man.” And having
emphasized” every man,”
it is added
(still having respect to universality),” with all wisdom.” It was a
point with
the Gnostics that wisdom was to be kept back from the
many.
According
to the apostle’s teaching, there was no oligarchy of intellect (the
few who had
perception). There were no exclusive possessors of the
Divine
wisdom. There was universality in the Divine offer and intention.
Another
point with the Gnostics (as with others)was that only the few, the
select
spirits, could come to perfection; the many must be content with a
lower attainment,
a lower heaven. But the apostle did not go upon such
principles.
He saw perfection (the highest form of human existence)opened
up for
every man in Christ (the ideal Man), and therefore he sought to
present
(under God, to whom pre-eminently it belongs to present) every
man perfect
in Christ.
5. The
spirit in which he discharged his duties. “Whereunto I labour also,
striving
according to his working, which worketh in me mightily.” There is
a
recurrence from “we” to “I” (with individualizing effect). The apostle
introduces
a favourite metaphor of his. He painfully exercised himself in
training
for the conflict, and then he went down to the arena and engaged
in the
conflict. Thus he comes back to the sufferings with which he started.
The
proclamation of the gospel (so broad) was a proceeding with painful
accompaniments.
But, in the midst of all, he rejoiced because he was not
left to his
own strength, but was supernaturally supported. There was an
unseen
Master beside him, nerving him as he laboured (in training) and
strove (in
the lists); and so he laboured and strove, not according to his
own poor
working, but according to his (Christ’s) working that worked in
him
mightily. — R. F.
HOMILIES BY U.R. THOMAS
Introduction.
Throughout
this Epistle St. Paul is dealing with the twofold
evil that
had arisen in the Colossian Church — an error half Judaic, half
Gnostic; an
error that was theological and practical. It arose from the
wrong
conception of matter as inherently evil, and as consequently
demanding
intervening mediators between the material system of things
and God,
and as making abstinence from contact with material things, as
far as
might be possible, very incumbent on the godly. This error has its
modern
analogies in sacerdoalism and in pietism. To combat the error then
and now the
plenitude of Christ must be preached — Christ the Fulness;
therefore
the all-sufficient Mediator; therefore, too, the all-sufficient
Consecrator
of the material system. The errors of the ritualist and of the
recluse are
both met by this great fact of the plenitude of Christ. — U. R.T.
Vers. 1,
2. —
The
apostolic salutation.
Pondering
this salutation, we ask about it three questions.
I. WHAT IT REVEALS ABOUT THE APOSTLE, It indicates:
1. His
dignity. “An apostle… by the will of God.” This was a title
(1) divinely
derived;
(2) directly
derived
from God;
(3) abundantly
justified,
(a) by
supernatural visions and experiences,
(b) by seals of
success.
This title
was used here, though not in his salutation to all the Churches,
because
here
(1) he was
dealing with error and erroneous teachers, and so needed a
claim of
authority;
(2) he was
personally an entire stranger to the Colossians;
(3) he writes
from prison, and it was well he should remind himself and
them of his
true dignity. He was a prisoner, yet none the less an apostle.
2. His
condescension. “Timotheus our brother.” He was no fellow apostle,
yet his
brother; he was his boyish, not to say childish, convert, yet his
brother.
Great souls never patronize; they elevate true men, of whatever
station or
age, into brotherhood with them. The Greatest said, “I have
called you
not servants, but friends.” “He is not ashamed to call them
brethren.”
II. WHAT IT IMPLIES ABOUT THE CHURCH. It recalls to us:
1. Its
locality and its associations. One of the historic Churches in the
valley of
the Lycus; the town, too, had been famous, though its glory was
waning.
Xerxes and Cyrus had made it famous, but Paul’s letter has made
its name
known where Xerxes and Cyrus have never been heard of.
2.. Its
character. This indeed ought to be the character of every Church.
For its
members were:
(1) “Saints.”
The Old Testament description of Israel thus applied to
Christians
to indicate their union with God.
(2) “Faithful brethren.”
indicating
their union with each other. All free
masonries,
guilds, etc., are but hints of what the Church is meant to be in
this aspect
of it.
III. WHAT IT SUGGESTS ABOUT TRUE BLESSEDNESS. “Grace
and peace”
is Paul’s customary greeting; it is a blended Greek and Hebrew
salutation.
It expresses the Apostle’s best wish for a Church. What is it?
1. “Grace.” It
is a Greek thought Christianized. It takes the conception of
grace of
form, of gesture, of tone, into the spiritual realm. It has on Paul’s
pen and lips
two meanings.
(1) It is to be
enjoyed as the attitude of God in Christ towards men. It is
thus the
Divine pity, gentleness, favour, the bearing of a forgiving,
condescending,
loving God. That is infinite grace.
(2) It is to be
possessed as the spirit of a Christian. It is thus “the grace of
life “moral
beauty, spiritual loveliness. It is the indwelling in human
character
of more than all that the Greeks conceived in their “three
Graces.”
2. “Peace.” It may
include:
(1) Freedom
from persecution, then a great desideratum.
(2) Absence
of internal dissension. This was the one main purpose of his
letter.
(3) inward
calm of heart and quiet confidence in God. This is ideal peace.
Christ’s
peace and the wish of Paul is the gift of Jesus; for he said, “My
peace give
I unto you.” — U. R.T.
Vers.
3-8. —
The
apostolic thanksgiving.
We notice
here —
I. THE SPIRIT OF THIS THANKSGIVING. Whatever is in it is so
beautiful
that we may well imitate it. Observe:
1. It is unselfish.
We
hear the prisoner praise, the chained captive exult, for
the joys of
others. Arthur Helps says, “That man is very strong and
powerful,
who has no more hopes for himself, who looks not to be loved
any more,
to be admired any more, to have any more honour and dignity,
but whose
sole thought is for others, and who only lives for them.” That is
what you
have before you here.
2. It is ungrudging.
Paul
is about to deal with their errors, but nevertheless
how willing
and, indeed, eager he is first to recognize what is good and
laudable in
this Colossian Church! There are two sets of men with regard
to art,
scenery, and society: those who first see the blemish, then the
beauty; and
those who flint of all rejoice in the admirable, if afterwards
they have
to criticise any drawback. To the second of these Paul belonged.
3. It is constant.
Like
a perennial fountain, his praise and prayer for them
shall be
poured forth.
II. THE SUBJECT OF THIS THANKSGIVING. He thanks God:
1. For
the spiritual possessions of the Church. Here is the familiar triad of
his thought
and description — faith, love, hope. Sometimes he views faith
and love as
leading up to hope; here he depicts hope as kindling faith and
love.
(1) The
faith is Christ centred. “In Christ Jesus.”
(2) The
love is practical. It distributes “to the necessities of saints.”
(3) The
hope is secure. It is stored up — “laid up in heaven.” So it is above
fire and
flood and all destructive forces.
2. For
the means by which these possessions had been obtained. For:
(1) The
gospel;” Word of truth,” etc. He rejoices in its reality — “Word of
truth;”
universality — “whole world;” and in its fertility. He shows not only
its
vitality, but its inherent reproductiveness. It “multiplies itself again.”
(2) The
preacher. He thanks God, not only for their possessions, and the
means by
which they had been acquired; but:
3. For
the source and .sphere of their possession. “Love is its spirit.” Love
is the life
of the saints. — U. R.T.
Vers.
9-14. —
The
apostolic prayer.
The maxims
of the Church as well as those of the world often throw a
glamour
round much that is worthless — a glamour that stirs our desire of
possession.
But neither the world nor a worldly Church can teach us what
is really
worth aiming at, struggling after, praying for. A man like Paul can.
What he
asks for it must be good to have. His prayer may well guide us.
We ought to
wish for what he sought for Christians; and, more than that,
we are
encouraged to hope for it. He prays —
I. THAT THEIR KNOWLEDGE MAY INCREASE. Partly because of
the error
by which many of the Colossian Church were being misled, but
also
because increase of knowledge is good for any Church, Paul here says
he prays
for it, and even at times afterwards urges it on them. No Greek
had more veneration
for the blue-eyed Athena, no Roman for wondrously
equipped
Minerva, than Paul had for knowledge. There are three
expressions
here to describe this knowledge, expressions that are very
often used
in combination both in the Old and New Testaments. They
describe,
generally, the science, the philosophy, and the art of religion.
1. Knowledge,
which
in the Greek is not the simple word for knowledge,
but
intensified, large, and thorough knowledge. In this case full
acquaintance
with the Law of God, the precepts of Christ, the doctrine of
the
apostles, which is essential as a beginning, a basis of Christian culture,
but is only
a beginning and a basis.
2. Wisdom,
which
is higher than knowledge and includes both knowledge
and
understanding. It is not mere additional information, the acquaintance
with more
facts, or even more laws, or even more principles. Wisdom is
digested
knowledge, knowledge wrought into a system; or, as Cardinal
Newman well
puts it, “reason exercised upon knowledge.” In this case it is
the calm
comprehensive view of the information attained — information
about God’s
Law, Christ’s precepts, the apostle’s doctrine.
3. Spiritual
understanding, using a word that denotes the application of
knowledge
to detail, following its processes as applied to daily life and
separate
actions. It means a keen, quick understanding of the bearing of
God’s will
on all their conduct, all their conversation, all
their
life. Such a
knowledge,
with wisdom and understanding, would not only save the
Colossians,
but save us. It is, thank God, a wisdom recorded for us in
Scripture,
incarnate in Jesus, interpreted by the Holy Spirit. But we must
acquire it.
Is half an hour a day too much to give? Is earnest study too
much? Is
persistent prayer too much? “Wisdom is the principal thing;…
with all
thy getting get understanding.”
II. That, as the result of their knowledge, THEIR CHARACTER MAY
RIPEN. This
we should expect from prayer for knowledge of the will
of
God; not
His essence, nature, attributes, but will. Religion is not a system
for
speculation, but for the regulation of life. What the apostle here taught,
viz. that
the end of all knowledge is conduct, Jesus Christ made gloriously
clear in
his words, “If ye know these things, happy are ye if ye do
them.”
No more
than you would be satisfied if your vines year after year only
“made
wood,” or your apple trees simply grew in height and in farreaching
branches
would St. Paul or Christ, the great Husbandman himself,
have been
satisfied if there had been only mental growth, intellectual
growth —
“culture,” as the modern phrase is — in this or any Church.
Hence his
prayer seeks blessing for character; he looks, as you on the vine,
for
clusters of the grape — for fruit. In the description of character the
apostle prays
for, we notice:
1. A
walking worthily of the Lord. A walk, a progress, an activity, worthy
of the
follower of him who “has left us an example that we should follow in
his steps.”
2. An
increasing knowledge of God. So knowledge recurs, and this time it
is more
than a knowledge of God’s will; it is a knowledge of God himself.
This is a
result of such walking, such conduct. Obedience is the organ of
spiritual
knowledge. We are divinely assured that they who “do the will
shall know
of the doctrine.”
3. The
being strengthened with all might according to the power of his
glory.
Inner strength, producing not only endurance, but gentle patience in
sorrow.
4. Giving
thanks to the Father. Thus life shall have a glow on it, a music in
it. Praying
that their life may have this glow, this music, “with joyfulness,”
the apostle
is led to recall the reasons for their profound joy.
(1) Meetness
for blessedness: “Made us meet to be partakers of the
inheritance
of the saints in light.”
(2) Deliverance
from tryanny: “Delivered us from the power of darkness.”
(3) Settlement
in liberty and honour: “Translated us into the
kingdom of
his dear
Son.” And all this is through Christ, our Ransom, our Rescuer; but
now not a
victor rescuing by force of arm, but a philanthropist by payment
of ransom.
Thus Paul strikes the keynote of his message to Colossae —
Jesus
Christ the King of the kingdom in which Christians already are; the
Source of
their deliverance from the guilt and from the power of sin; Jesus
Christ the
Fulness, the Plenitude of God’s presence and grace. — U. R.T.
Vers.
15-29. —
Christ
all in all.
The truth
taught in our text is that Christ is all and in all, the one absolute
Mediator
between God and man, the only Reconciler of heaven and earth.
We notice —
I. THE DIVINE PRE-EMINENCE OF CHRIST. This includes:
1. His
supremacy in relation to God. He is his Image, Likeness,
Representation.
Heathen idolatries utter the longing of the soul for him. To
the prayer,
“Show us the Father,” Christ answers, “He that hath seen me
hath seen
the Father.”
2. His
supremacy in relation to nature. He is “the Firstborn.” To all
creation he
stands as Heir. We notice:
(1) His
creative agency. Christ is the Wisdom of God; Christ is the Word
of God;
Christ is the Arm of God.
(2) His sustaining
energy. He binds all things together.
(3) His
consummating glory. He is the End of creation, the Alpha and the
Omega. As
the bow of Ulysses could only be bent by its master, so
creation
only fully responds to the touch of Christ.
3. His
supremacy in relation to the Church. He is the Head. This implies
sovereignty
and sympathy — vital union. We say that “the blood of the
martyrs .is
the seed of the Church.” In an infinitely higher sense the blood
of Christ
is the seed of the Church.
4. His
supremacy in relation to the Resurrection. He is “the Firstborn from
the dead.”
The risen Christ is the life of the Church.
II. THE EXPLANATION OF THIS DIVINE PRE-EMINENCE IS THE
DIVINE
PLENITUDE, Christ is as supreme as the apostle has been
describing
because he is so lull of God. He is the Pleroma. This, as
Archdeacon
Farrar shows, is the keynote of the Epistle. When we say this,
we mean
that in Jesus is found “the ‘totality of Divine attributes and
powers.”
For in him there is:
1. Fulness of might.
He
is manifested in his miracles and in his own
resurrection
as the Lord of nature. Its forces are subject to him.
2. Fulness of wisdom.
He
claims, and as far as can be these claims are
verified,
to reveal God and to know what is in man. He did not misinterpret
the Divine
nor misunderstand the human.
3. Fulness of love.
God
is love. But could there be an amplitude of love
beyond that
which is manifested in Jesus Christ? Where is the love of God
and where
the God of love, if not in Jesus?
III. THE WORK OF CHRIST IN HIS PRE-EMINENCE AND
PLENITUDE
IS THE WORK OF RECONCILIATION. Our Lord is thus
set forth
as in his supremacy and fulness the great Reconciler. This is
God’s
purpose; nay, God’s passion. But all words are faint in describing
any emotion
in the infinite heart. The clear teaching here is, not that God
loves
because Christ died, but that Christ died because God loves.
Reconciliation
is the Father’s desire, the Father’s work. Much is left in
necessary
mystery, but Paul’s words here answer for us two great
questions.
1. What
is
God reconciling to himself through Christ? We must not be
afraid of
the assertion — “all things.” By that I read all things
(1) in this
world’s activities and institutions;
(2) in human hearts
and minds. The whole universe of being is to find its
lapsed
harmony in Jesus Christ; to be set again in its right relation to the
righteous
Father.
2. How
is
God reconciling all things to himself through Jesus Christ? Such
a work
involves even Divine effort; such a work is worth accomplishing at
a
tremendous cost. Hence “the blood of the cross,” i.e. life poured
out in a
sacrifice
of utmost pain and darkest shame. The highest can only serve
through
suffering; the mightiest can only save by sacrifice. Three practical
questions.
(1) Has
Christ pre-eminence in all things with us? Do all our sheaves
make
obeisance to his in the great field of life and love?
(2) Is
Christ the Plenitude of all things to us? Kepler felt, in studying the
laws of
nature, that he was thinking over again the thoughts of God. Is it
so with us
in duty, thought, and love? Is Christ all in all?
(3) Has
Christ reconciled us to God? Are we
(a) forgiven;
(b) resigned;
and
(c) most
difficult of all, ceaselessly obedient to God? — U. R.T.
Vers.
23-29. —
The
ministry of the mystery:
In these
words the apostle dwells on his own part in carrying out Christ’s
work of
reconciling men to God. That he does this in no boastful spirit
goes without
saying; but that he does so without any affectation of reserve
or of
modesty is equally plain. Indeed, he sets forth with unusual oral basis
the glory
of the Word the apostle has to proclaim, and the greatness of the
work that
proclamation involves: that Word, he shows, is a sublime
mystery;
that work a manifold ministry.
I. THE WORK OF THE MINISTRY IS THE PROCLAIMING OF A
BLESSED
MYSTERY, The term “mystery,” as Paul here twice uses it,
and often in
this Epistle, does not describe what is essentially
incomprehensible,
but rather what was hidden but is now revealed. The
gospel is a
mystery, but a mystery that is to be preached fully, as Bishop
Lightfoot
renders the word “fulfil;” a mystery that is made manifest, a
mystery
into which (as the word borrowed from the ancient mysteries, in
ver. 28,
suggests) every man may be initiated.
1. The
gospel a mystery. All religion deals with mystery. Genuine mystery
is the
stamp of a religious divinity; false mystery is the counterfeit
superstition
stamps. In its aspect towards the vast, the infinite, the Divine,
religion
must always have some mystery to man.
2. The gospel
a mystery that was long secret from man. “Hidden
things
belong to
God.” There are hidden facts and laws in nature that science has
only
gradually discovered or is now only gradually discovering; hidden
moral
meanings in nature and history that poet’s sight only can descry and
poet’s song
only describe. There were hidden things in religion that only
holy men of
old moved by the Holy Ghost could reveal.
3. The gospel
is a mystery that is now fully revealed. Whatever
may have
been the
guesses of nobler pagans, or the anticipations of patriarchs, or the
predictions
of prophets, all was only the pale light of very early dawn upon
the hills
of ancient time. It was noon when Christ lived, taught, died. The
seal was
broken, the secret was revealed. What secret?
4. The
gospel is the revealed secret of God’s universal redeeming love.
Christ is
fully proclaimed. And Christ is the Mystery. In him are all the
treasures,
all the wealth, of God stored away.
(1) All
the mystery is revealed in Christ. As the rainbow has all possible
colors in
its wondrous arc, as the fabled music of the spheres has all
possible
tones in its chord, so in Christ is all the wisdom, all
the
righteousness,
all the love, of God.
(2) All
men may receive the blessings of this mystery. Christ, and Christ
freely
given to the Gentiles, and Christ freely given to be an indwelling
Power in them,
is the great Mystery, which, as Paul dwelt on it, made him
proclaim it
with newer and deepening joy. “Now,” when I see the full
extent of
God’s mercy — “now,” when I ponder his mighty, all-sufficient,
all-embracing
love, I rejoice, not only to proclaim, but to suffer untold
sacrifices
in proclaiming it to men. Anything, Paul felt and said, was worth
doing,
anything was worth suffering, if he might but preach the whole
gospel
without reserve, to all men without restriction. This leads us to
notice —
II. THIS WORK INVOLVES COMPLETE CONSECRATION ON THE
PART OF ITS
MINISTERS. This consecration may, indeed often does,
involve:
1. Intensity
of suffering. Very bold does the assertion of the apostle seem
about
“filling up what is behind of the sufferings of Christ.” Were his
sufferings
incomplete, then? No and yes. Yes; for he left work to be done
that
involves suffering. There must be suffering sympathy, suffering self
denial,
sometimes suffering death, in carrying on the work of bringing men
to God.
This consecration will involve:
2. Manifoldness
of labour. There is the threefold function of the Christian
worker
denoted here. This consecration is the result of:
3. The
highest constraint. — U.R.T.
HOMILIES BY E.S. PROUT
Vers. 1,
2. —
The
salutation.
We propose to
offer brief hints towards a consecutive exposition of this
invaluable
Epistle, taking the Revised Version as our text. In this opening
sentence we
learn four things respecting the writer and his fellow
Christians
to whom reference is made.
I. PAUL’S CONSCIOUSNESS OF AUTHORITY AS AN APOSTLE.
Observe how
quietly Paul takes for granted his apostolical authority.
Where it
was assailed, as at Corinth or in Galatia, be was prepared to
defend it.
His credentials were every whir as valuable as those of the
eleven.
Were they witnesses of the risen Christ (<440121>Acts 1:21,
22)? So
was he (<460901>1 Corinthians 9:1). Were they selected and
called by Christ
himself (<410314>Mark 3:14; <420613>Luke 6:13)?
So was he (<440915>Acts 9:15;
26:16-18). Were
they inspired by his Spirit (<431613>John 16:13;
20:21, 22)?
So was he (<480111>Galatians 1:11-16; <460740>1 Corinthians 7:40; 14:37). Had
they power
to proclaim the gospel with authority, to bind and loose, to
perform
“the signs of an apostle” (<402818>Matthew
28:18-20; <431412>John 14:12;
20:23)? So
had he (<460503>1 Corinthians 5:3-5; 9:16, 17;
<470210>2 Corinthians
2:10;
12:12). We can hardly overrate the importance, in the present day, of
maintaining
the authority of all the apostles as inspired by the Spirit of
Christ to
teach the doctrines of Christ, and of the authority of St. Paul
among the
rest. Such a consciousness of a Divine mission and authority on
the part of
any Christian “sent” “by the will of God” may be:
1. Admonitory.
“What
manner of persons ought we to be?” “It is
scandalous
to be compelled to say of ministers what Tacitus writes of
Licinius,
‘Such a torpor had invaded his mind that, unless others had
reminded
him that he was a prince, he would have forgotten it.’” Dr.
Payson
tells us that as he went about his work he could sometimes hardly
restrain
himself from shouting aloud from very joy, “I’m a minister of
Christ; I’m
a minister of Christ.”
2. Encouraging.
For
if we are sent “by the will of God” to preach or teach
that gospel
which is “the power of God unto salvation to every one that
believeth,”
we may go and proclaim it, expecting it will be made a blessing,
and making
the watchword of the Crusaders our own, “God wills it.” And
we may
emulate Paul’s enthusiasm in preaching “the Word of
reconciliation”
(<470513>2 Corinthians 5:13-21).
II. PAUL’S FELLOWSHIP WITH TIMOTHY. The relations of Timothy
to Paul are
described by various suggestive terms.
1. He was the
apostle’s spiritual child, his “own son in the faith” (<540102>1
Timothy 1:2;
<550102>2 Timothy 1:2). But here and in the inscriptions
of other
Epistles he
recognizes him as:
2. A brother
in the same “household of faith,” the family of God, in which
the
Colossians too had their place, in which “one is your Master, even
Christ, and
all ye are brethren.” Elsewhere he recognizes him as:
3. A fellow
steward of the mysteries of God.” Well instructed from a child
in the
Scriptures, he preached the gospel at Corinth in company with Paul
(<470119>2 Corinthians 1:19), and could be trusted to
preach the same truth in
his absence
(<460417>1 Corinthians 4:17; <520302>1 Thessalonians 3:2). And he
highly
commends him as:
4. A devoted
and most unselfish fellow worker in the Church of Christ
(<461610>1 Corinthians 16:10, 11; <505619>Philippians 2:19-22). Further
illustrations
may be found in the Epistles to Timothy. Such notices as these
show the
humility of the apostle. There is no pomp of office or pride of
power. He
acts in the spirit of his own precept (<500803>Philippians
2:3). He
delights to
honour a brother, though confessedly his inferior, by associating
his name
with his own, thus vouching for his faith and commending him to
the
confidence of brethren who did not know him.
III. PAUL’S ESTIMATE OF THE COLOSSIANS. Here, as elsewhere,
the apostle
assumes that the Christian community he addresses is, in the
main,
worthy of the titles “saints and faithful brethren in Christ Jesus.”
These words
imply that all who are members of a Church should be
expected to
be “saints,” i.e. persons consecrated to the service of Christ; to
be
“brethren,” adopted into the family of God and therefore “members
one
of
another,” and as brethren to be “faithful,” to “show all good fidelity in
all
things,” to “hold the beginning of their confidence steadfast unto the
end.” But
such a character can only be maintained “in Christ Jesus,” by
union with
him. One of the Fathers tells us that a saint, sanctus, is so
called
from two
words sanguinne tinctus, i.e. as it were tinged with blood,
“because
anciently they who wished to be purified were sprinkled with the
blood of
the sacrifice.” The lesson suggested is valuable, though the
etymology
may not be correct (<580914>Hebrews 9:14; 10:22).
Augustine,
commenting
on <198602>Psalm 86:2, says, “If thou
shalt say that thou art holy
of thyself,
thou art proud; but being a believer in Christ and a member of
Christ, if
thou shalt not acknowledge thyself to be holy, thou art
ungrateful.
Say unto God, ‘I am holy; for thou hast sanctified me.’” Our
names are a
perpetual appeal to us to consecration, purity, and fidelity, or
they are
witness against us. It is not enough to be called “faithful;” “it is
required in
stewards that a man be found faithful” (<19D923>Psalm 139:23,
24).
IV. PAUL’S AFFECTIONATE GREETING TO THEM. “Grace” is the
initial
good and “peace” the final good. Grace is “the well spring of all
mercies,
peace the crown of all blessings.” The old Hebrew salutation,
“peace,”
expands under the light and love of Christ to “grace and peace” in
many of
Paul’s Epistles, and to “grace, mercy, and peace” in some of the
later ones
(<540102>1 Timothy 1:2; <550102>2 Timothy
1:2; <560104>Titus 1:4). These
blessings
come from God our Father the Fountain (<193609>Psalm 36:9;
<590117>James 1:17); they are treasured up in Christ the
Reservoir, ever full of
“living
water” (ver. 19; <430410>John 4:10, 14), and conveyed
to us by the
Holy Spirit
as a channel; one yet manifold (“the seven Spirits,”
<660104>Revelation 1:4), because distributing to the
necessities of each
individual
believer. We can wish for one another no better blessings than
God’s grace
and God’s peace; for “in his favour is life; the peace of God
passeth all
understanding.” — E.S.P.
Vers.
3-8. —
The
thanksgiving.
Good news from
Colossae had been brought to Paul at Rome by Epaphras.
This
devoted servant of Christ (<510412>Colossians
4:12) had probably been
the first
evangelist sent by Paul to Colossal, and the founder of the Church
there (ver.
7, Revised Version). He brought also news which caused the
apostle
much anxiety (<510201>Colossians 2:1, 2, 8, etc.).
But before he utters
cautions he
pours forth thanksgivings. We are thus reminded of two things.
1. Paul’s
largeness of heart. Love “rejoiceth in the truth” and “envieth not”
those who
have either more spiritual gifts or more temporal blessings
(<451215>Romans 12:15). The fruit of Epaphras’ ministry
was a source of joy
to him. He
felt grateful for the gifts in money from the Philippians brought
by
Epaphroditus (<500417>Philippians 4:17, 18), but
more for “the love in the
Spirit” of
the Colossians reported by Epaphras.
2. Paul’s
sympathy with the mind of his Master. Christ also dictated
Epistles.
Wherever there is anything to commend in the Churches of Asia,
the Lord
mentions this before he utters a word of censure. The apostle,
writing
earlier, but taught by the same Spirit of Christ, pursues a similar
course in
nearly all his Epistles (<450108>Romans 1:8; <460104>1 Corinthians 1:4;
<490116>Ephesians 1:16; <500103>Philippians
1:3; <520102>1 Thessalonians 1:2; <530103>2
Thessalonians
1:3). “The meekness and gentleness of Christ” enable him to
praise and
congratulate even the disorderly Church at Corinth. The apostle
blends
thanksgivings with his prayers, especially on account of that triad
of
graces,
faith, love, hope, which elsewhere he rejoices in (<461313>1 Corinthians
13:13; <520103>1 Thessalonians 1:3). Their faith worked by love
and was
sustained
by hope. Their permanent fruitfulness proved the reality of their
spiritual life.
We must, however, observe that the term “hope” is used here
in a sense
somewhat different to that in the other passages quoted above. It
is the
object of hope (as in <480505>Galatians 5:5; <560213>Titus 2:13;
<580618>Hebrews 6:18), implying subjective hope. That
“hope set before us”
“we have as
an anchor of the soul, a hope both sure and steadfast, and
entering
into that which is within the veil.” Following the suggestions of
this
figure, we may notice some of the links of the chain of spiritual
blessings
by which the souls of converts are connected with that anchor,
and on
account of which ministers may give thanks on behalf of Christians
who in
these respects resemble the Colossians.
I. WE HAVE HEARD “THE WORD OF THE TRUTH OF THE
GOSPEL.” No
gospel, no hope (<490212>Ephesians 2:12). We did not
come to
the gospel;
it “is come unto” us. The Physician sought the patient, the
Saviour the
sinner (<236501>Isaiah 65:1; <421910>Luke 19:10). The gospel in its
triumphant progress
throughout all the world reached Great Britain, an
Ultima
Thule, brought by unknown missionaries who “for his Name’s sake
went forth,
taking nothing of the Gentiles.” We ourselves have heard “the
joyful
sound,” the genuine gospel, “the grace of God in truth”
(<480205>Galatians 2:5; 1 Peter. 5:12), the gospel of
Christ which alone is “the
power of
God unto salvation.”
II. WE. HAVE TRUSTED OURSELVES TO CHRIST. “Your faith in
Christ
Jesus;” We have not only heard, but we know,”the grace of God in
truth.” We
know it because we have had a Divine Teacher. “In coelo
cathedram
habet qui corda docet” (Augustine). Our faith is the gift of God;
it rests
not “in the wisdom of man, but in the power of God.” Thus we
“know whom
we have believed,” etc. (<550112>2 Timothy 1:12; <620513>1 John
5:13, 19,
20). Belief conducts to knowledge (<430669>John 6:69).
III. WE ARE BRINGING FORTH FRUIT. Wherever the gospel comes,
i.e.
comes
home to men’s consciences and hearts, it must be a fructifying
power.
“Even as it is also in all the world bearing fruit,” etc. Ours is not a
faith which
“is dead in itself because it has not works.” “Can that faith
save” us (<590217>James 2:17, 14)? Ours is a “faith working
through love.”
The
quickening Spirit within us will bring forth “fruit after his kind”
(<480522>Galatians 5:22, 23). One of the most
characteristic fruits is love. “The
love which
ye have toward all the saints.” We cherish love toward them
because, in
spite of all their failings, they are beloved children of our Father
God (<620407>1 John 4:7; 5:1).
IV. OUR FRUITS ARE VISIBLE AND PERMANENT. They are such as
an Epaphras
could discern and report. Our lights shine; our good works are
seen (cf. <520107>1 Thessalonians 1:7-9; <640106>3 John 1:6). This fruit bearing is
prompt.
“Since the day,” etc. The fruit itself multiplies; the gospel is
“bearing
fruit and increasing.” Side by side with the outward growth of the
gospel
(which may be illustrated by the notices of the increase of the
Church in
Judaea from the “about a hundred and twenty” to the “many
myriads” of
<442120>Acts 21:20; and from progress in our own days),
there is
the
ripening of Christian character (<530103>2
Thessalonians 1:3; <580610>Hebrews
6:10) and
the leavening influence of the gospel on modern society. For all
these
things we thank God, but especially if our fruit is permanent. The
gospel
still is bearing fruit in us (<190103>Psalm 1:3).
Our hearts are not the
stony or
thorny ground. Christ’s object is being fulfilled (<431516>John 15:16).
We have not
forgotten our first love; our last works are more than our
first. “The
past things perish if those things which were begun cease to go
on to
perfection” (Cyprian). Growth and persistence are causes for
sincerest
thanks.
V. “THE HOPE WHICH IS LAID UP IN THE HEAVENS” SUSTAINS
OUR FAITH
AND LOVE. “Faith... and love... because of the hope.” This
hope laid
up is itself one of the things “hoped for.” It is a reserved blessing,
part of
that great goodness of God “laid up for them that fear thee”
(<193119>Psalm 31:19; 1 Peter. 1:4, 5). But the links in
the chain of spiritual
blessings
we have examined unite our souls here to the inheritance yonder
(<450824>Romans 8:24, 25). Such hope maketh not ashamed (<450505>Romans 5:5;
<650120>Jude 1:20, 21). If our souls are not firmly moored
to that object of
hope “laid
up for us in the heavens,” let us ask — Which is the missing
link? —
E.S.P.
Vers.
9-12. —
The
intercession.
The news
brought by Epaphras had a further effect on the apostle? It
prompted him,
not only to thanksgivings, but to intercessions. In the
Christian
life some prayers receive definite answers and need not be
repeated.
But new subjects are perpetually coming before us. Thus there is
a call on
us to “pray (proseu>comai) without
ceasing” and to “make
request (aijte>omai)” with perseverance for definite blessings till
they are
granted,
and petitions are charged into thanksgivings or are clearly refused.
Note how
Paul, while “in labours more abundant,” found time for prayers
“without
ceasing” also (<450109>Romans 1:9; <500104>Philippians 1:4; <550103>2
Timothy
1:3). As a specimen of his intercessions take this prayer. The
requests
end with the words, “Giving thanks unto the Father,” though the
prayer may be
said to include the statements of sublime truth which follow
(vers.
12-14), which suggest motives for seeking the blessings asked on
their
behalf. And the prayer itself comes to no definite end, but may be said
to lose
itself in adoration as the apostle unveils the mystery of the person
and glory
of Christ. The key to the somewhat involved clauses of the
sentence is
in ver. 10, “to walk worthily of the Lord unto all pleasing.” And
the objects
of the prayer are —
I. FULLER KNOWLEDGE WITH A VIEW TO A MORE
CONSISTENT
CHARACTER. Paul prays that the Colossians may receive
what they
already possess (vers. 6, 9; cf. <19B602>Psalm
116:2; <401312>Matthew
13:12). The
more God gives, the more we should ask of him. God’s “will”
includes
doctrines to be believed and duties to be discharged (cf. <430640>John
6:40; <520403>1 Thessalonians 4:3). The two questions put by
Paul on the day
of his
conversion, “Who art thou, Lord?” and “Lord, what wilt thou have
me to do?” are
the two great questions of the Christian life. An uneducated
conscience
is a more serious obstacle to growth in grace than an
unenlightened
intellect. Our “wisdom and understanding” need to be
“spiritual”
(<192509>Psalm 25:9, 14; <460209>1
Corinthians 2:9-12) as contrasted
with
“philosophy and vain deceit” and mere worldly policy (<510208>Colossians
2:8, 18,
23). The Holy Spirit can make us discriminating as well as
sensitive.
The wisdom needed may be had for the asking (<590105>James 1:5).
For all the
knowledge gained is in order to enable us “to walk worthily of
the Lord
unto all pleasing.” The end of all knowledge is conduct (<431317>John
13:17).
II. A CONSISTENT CHARACTER IN ALL ITS VARIOUS ASPECTS.
Three signs
of a full-orbed, consistent Christian character are mentioned in
three
clauses (see Greek, vers. 10-12). They are comprehensive enough to
describe a
completely sanctified life.
1. Fruitfulness.
This
is the natural, as it is also the appointed, end of
spiritual
life (<431516>John 15:16); “fruit after its
kind.” But whereas a fruit
tree can
bring forth only one variety of fruit, we are to be “bearing fruit in
every good
work” — all manner of fruit, like the tree of life in the Paradise
of God.
“Twelve manner of fruits” are said to be borne by that celestial
tree. And
no less than nine varieties of “the fruit of the Spirit” (note “fruit,”
not
“fruits,” unity in diversity) are enumerated in a single passage
(<480522>Galatians 5:22, 23). Any manifestation of
Christian consistency may
be
fruitful, though here the reference is chiefly to the active Christian life.
While
bearing fruit, we ourselves shall be “growing” and “increasing.” A
fruitful
life is a healthy life. The “spiritual wisdom and understanding”
already
asked for will be means of grace and of growth, like rain and dew
to the
plant (<053202>Deuteronomy 32:2; <281405>Hosea 14:5). We shall increase
“by the
knowledge of God” (Revised Version, margin). Such spiritual
fruitfulness
and growth will be most “pleasing” to God (<431508>John 15:8).
2. Patience.
(Ver.
11.) The reference here is to the passive virtues.
“Patience
and long-suffering” remind us of the heroic endurance and the
superhuman
self restraint by which suffering Christians may glorify God.
To enable
us to suffer patiently and .to suffer long, the omnipotence of
God is put
forth. His almighty and everlasting arms are placed beneath us
to prop up
our poor feeble patience. So great are “the riches of his glory”
and “the
might of his glory,” that he can enable us to endure, not only with
patience,
but even “with joy” (<450503>Romans 5:3; <471209>2 Corinthians 12:9,
10).
Suffering may be as high a vocation as preaching. Notice how our
Lord,
passing over all the active labours of Peter with a word (“Feed my
sheep”),
fixes attention on his last sufferings and death as the special means
by which
(in St. John’s words) “he should glorify God” (<432118>John 21:18,
19).
3. Thankfulness.
(Ver.
12.) Some of the causes for thankfulness are
brought
before our thoughts in the clauses that follow. But we need go no
further
than that name “the Father,” for hallelujahs to rise to our lips.
(Illustrate
this from some of the Father’s names, “Father of mercies,”
“Father of
our Lord Jesus Christ,” etc., and some of the statements
respecting
him — “The Father himself loveth you;” “Your Father
knoweth,”
etc.) Such thankfulness strengthens patience. (Illustrations:
German
Reformers, in times of special trouble, cheering one another by
singing the
forty-sixth psalm. Some Malagasy Christians, during the
persecution,
when meeting with the late Revelation W. Ellis and enjoying
secret
Christian fellowship, on one occasion said, “We are so happy we
must
sing.” Warned of the danger of being heard, they restrained
themselves
for a time, but soon said again, “We must sing;” and they
sang
in a
whisper. If this prayer is answered in our experience, we enjoy the
three
elements of a consistent and robust Christian life described by our
Lord in <431317>John 13:17, viz. knowing, doing, feeling: “If ye
know these
things, happy
are ye if ye do them.” — E.S.P.
Vers. 15-17. —
The
glory of the Son.
The
blessings which flow to us from the love of the Father (vers. 12-14)
are only
enjoyed by union with “the Son of his love,” “in whom” we are
(<460130>1 Corinthians 1:30), and “in whom we have our
redemption” and all
its allied
blessings. Who is this Son of God? In answering this question the
apostle
unfolds the true doctrine of the Christ, and meets one of the errors
that was
seeking a home in the Colossian Church. The error of the heretical
teachers
was twofold — “They had a false conception in theology and a
false basis
of morals. These two were closely connected together and had
their root
in the same fundamental error — the idea of matter as the abode
of evil and
thus antagonistic to God. As the two elements of the heretical
doctrine
were derived from the same source, so the reply to both was
sought by
the apostle in the same idea — the conception of the person of
Christ as
the one absolute Mediator between God and man, the true and
only
Reconciler of heaven and earth.” The practical error is dealt with in
the second
chapter; the doctrinal heresy is refuted here. The false teachers
seem to have
believed in a variety of angelic or superhuman mediators who
had some
place in the works of creation and redemption. Paul teaches that
both in the
universe and in the Church, in creation and redemption, Christ
is the one
and all-sufficient Mediator. He alone could fill the void between
God and
man; he alone could be the great Reconciler; and to him alone
was due the
homage which these false teachers were diverting to angels or
other
beings standing in the place which God claims for “the Son of his
love.” The
apostle’s teaching is “that in all things he might have the preeminence”
— in
relation to God; to the universe, the natural creation; and
to the
Church, the moral creation (vers. 15-18).
I. THE GLORY OF THE SON IN RELATION TO GOD. “Who is the
Image of
the. invisible God.” The two chief ideas seem to be
representation
and
revelation. Elsewhere the Son is called “the Effulgence
of his
glory [revelation], and the very Image of his substance
[representation]”
(<580103>Hebrews 1:3). We may find an important
application
of this truth in the life and character of the Incarnate Word.
Christ’s
words, “He that hath seen me hath seen the Father,” seem to
require
this. The Father’s perfections were represented and reflected in the
sinless
character of the Man Christ Jesus, as the brightness of the midday
sun, on
which we cannot gaze, may be reflected in a lake or mirror, and
under
certain limitations its rays may be examined and analyzed. Through
the words
and conduct of Jesus we may learn much concerning the
truthfulness,
the unselfishness, the indignation, and the love of God. But
while this
truth may have been a thought in Paul’s mind, the truth he
teaches
here is part of the revelation which Scripture gives respecting the
nature of
the Triune Jehovah. That the term “Image” refers to the proincarnate
Christ, we
infer from
(1) the
creation being ascribed to him; and
(2) the term
“Firstborn,” etc., being coupled with it — a term which
includes
both priority and supremacy. Notice:
1. There
is that in the Divine nature which is both invisible and
incomprehensible.
(<023320>Exodus 33:20; <430118>John 1:18; <540615>1 Timothy
6:15,16.)
As we cannot see “the Father of our Lord Jesus Christ” with
mortal
eyes, neither can we fully comprehend a Divine Being who is
absolute,
infinite, without beginning and without end.
2. Yet
God hath been seen by mortal eyes. (<011822>Genesis
18:22-33; 32:28-
30; <022410>Exodus 24:10,11; 33:23; <060513>Joshua 5:13-15; 6:2, etc.) And men
have
learned to see God by the eye of faith, to know him as their own God.
The
doctrine of the Word of God, who is “the Image of God” (<470404>2
Corinthians
4:4), “the Life” and” the Light of men” (<430104>John 1:4; <620102>1
John 1:2),
is the reconciling truth. There is a glory in God which no
creature
can behold; but the Divine Word is a ray of that glory. There is a
Divine
personality which is invisible; but the Word is the express image of
that
Person. There is a Divine silence respecting mysteries we cannot
comprehend;
but there is also a Divine” Word” which breaks the silence
and reveals
to us something of the infinite and incomprehensible (<430101>John
1:1, 14,
18). Every manifestation in time has been through him who is “the
Image of
the invisible God.” But “who by searching can find out God” etc.
(<181107>Job 11:7-9)?
“Thought, repress thy weak endeavour!
Here must reason prostrate fall;
Oh, the ineffable for ever,
And the eternal all in all!”
II. THE GLORY OF THE SON IN RELATION TO THE CREATION.
This is unfolded
by four truths respecting him.
1. He
is “the Firstborn of all creation.” In the New
Testament the term
“Firstborn”
is applied five times to Christ (vers. 15 and 18; <450829>Romans
8:29; <580106>Hebrews 1:6; <660105>Revelation
1:5). Its use here figuratively
reminds us
of the place which the firstborn occupied in a Hebrew family.
Having
priority, he had also a certain supremacy over the other members
and a
double portion of the inheritance. Our Lord Christ has priority;
“before Abraham,”
before all creation (<430101>John 1:1, 2); absolute
preexistence,
“before all
things” (ver. 17). He has supremacy. If Paul
here
alludes to <198927>Psalm 89:27, we are reminded that the Messiah is
“higher
than the
kings of the earth, King of kings,” “Lord of all,” etc. And he
enjoys more
than the firstborn’s double portion (<430334>John 3:34, 35; 5:22,
23, 26,
27).
2. He
is the means of all creation. The sixteenth verse confutes the notion
of the Son
of God being himself a creature, though the highest. He is the
Creator,
not of “the rest” of the universe, but of “all things.” Who can
adequately
interpret that mysterious term “in him,” etc.? We can only
venture to
suggest such truths as these: Apart from Christ there would
have been
no creation at all. He was the reason for it. He was the First
Cause and
the Final Cause, the Alpha and the Omega of creation. The term
“in him”
includes both the following truths “by him” and “for him,”
“through
him and unto him.” The same preposition (ejn), which
the apostle
so often
uses to describe the relations between the Saviour and his people,
he here
employs to teach us the relations between Christ the Creator and
the
universe. But these are but guesses towards an interpretation
(<421021>Luke 10:21). We are at any rate expressly taught
that all things were
created
“through him” or “by him” (<430103>John 1:3);
“in the heavens”
(revelations
of the telescope, <234026>Isaiah 40:26) “and upon the
earth”
(revelations
of the microscope, making “things invisible” become visible),
— all were
created by Christ. From the world of matter we turn to the
world of
spirits, to things strictly “invisible.” The false teachers may have
indulged
speculations as to the ranks and power and authority of angels.
Without
discussing the subject, Paul teaches that, whoever they may be and
whatsoever
their authority, they are all created by and subordinated to
Christ, the
“Firstborn of all creation.”
3. He
is the object of all creation. We need not dissociate the human
nature of our
Lord in his present glory from the Divine nature when we
reflect on
the truth that all things were created “for him,” “unto him.” It is
a sublime
thought that everything in creation and in history was planned for
the glory
of our blessed Redeemer. This world with its mountains and lakes
and
cataracts, its flowers and fruits and birds, was made so beautiful
because it
was Christ’s world. Other worlds, peopled by the heavenly
hosts, were
created that his glory might be revealed to them and through
them. Man
was created and the ages of history were all arranged for him.
Sin was
permitted for him (like a dark cloud showing more clearly the
glory of
the rainbow). The eternal purposes of redemption and their
fulfilment
in time were all for him. What a proof of the Deity of Christ is
supplied by
comparing ver. 16 with <451136>Romans 11:36!
4. He
is the upholder of all creation. (Ver. 17.) Being “before all things”
from the
moment of creation down to the present time, he had upheld all
things by
the word of his power, and “in him all things consist,” i.e.
hold
together.
He is the Corner-stone of the universe no less than of the Church.
Behind the
laws of nature we see the mind of Christ. If he were to cease to
uphold
things they could not “hold together;” their harmony, nay more,
their very
existence, would cease; for in him all things live and move and
have their
being. But “My Father worketh even until now, and I work”
(<430517>John 5:17, 19; 10:30). All these truths
respecting the glory of Christ
remind us
of the supreme claims over each one of us of that Divine Son
who created
us for his own glory and redeemed us by his own precious
blood, that
he might reign over us for our salvation (<440531>Acts 5:31;
<451407>Romans 14:7-9). — E.S.P.
Vers.
18-20. —
The
supremacy of Christ in the moral universe.
So supreme
is the glory of Christ, that he occupies a similar position in the
moral as he
does in the material universe. We may linger on the exhaustless
theme of
the glory of Christ us we see further illustrations of it —
I. IN HIS RELATION TO THE CHURCH.
1. “He
is the Head of the body, the Church.” For he is its Founder; the
Church is
his creation (<401618>Matthew 16:18; 18:17-20).
Having “all power
in heaven
and earth,” his glory and grace are so great that he can sustain
the whole
Church in life, and rule and guide each member of it. Our life is
bound up
with his life; our interests are made his own by the sympathy of
our living
Head. (Illustrate from <440756>Acts 7:56; 9:4; 18:9, 10; 23.
11;
27:23, 24; <550417>2 Timothy 4:17, 18.)
2. “Who
is the Beginning” — the first in time and the first in power in
relation to
the Church. Because he is “the First and the Last,” “the
Beginning
of the creation of God,” he is also the Fountain, “the Prince [or,
‘Author’]
of life” (<440314>Acts 3:14) to his Church.
Every act of pardon
granted,
every shower of reviving grace bestowed, every interposition of
Providence,
is from him. (Illustrate from Jesus Christ’s use of “I” and “me”
in John
14-16.)
3. “The
Firstborn from the dead.” He is the supreme Lord from among all
who have
entered the grave, by virtue of his being the first to rise to the
new life
from the dead. Note the contrast between the resurrection of
Christ and
of others. Dying voluntarily, though sinless (<431017>John 10:17,
18), he
rose by his own power (<430220>John 2:20), not to die again
(<450609>Romans 6:9), in an immortal body (<450118>Romans 1:18). Thus he is the
Cause, the
Pledge, and the Pattern of our resurrection, and has supremacy
over his
Church in both worlds (<451409>Romans 14:9). Already we have
seen
that he is
Firstborn, and Lord of the material creation; and he has the same
position in
the spiritual creation, “that in all things he might have the preeminence.”
He is the Image
and Manifestation of God, the First Cause and
the Final
Cause, the Creator and Preserver of the universe, the Head and
Lord of the
Church, the Author and Pattern of our glorious resurrection.
Yes; and in
all things he shall have the pre-eminence (<197217>Psalm
72:17;
<461525>1 Corinthians 15:25). The day will come when
commerce, science, art,
literature,
shall all be consecrated to him; when the minority shall become a
majority,
and an innumerable multitude shall “honour the Son even as they
honour the
Father” (<430523>John 5:23; <660709>Revelation 7:9-17).
II. IN HIS WORK AS THE UNIVERSAL RECONCILER. Whichever of
the
alternative renderings of ver. 19 in the Revised Version we adopt, the
precious
practical truth is the same. The pre-eminence of Christ is assured
by “the
fulness” that abides in him. All the Divine perfections are his
(<510209>Colossians 2:9). We may take the term in its
widest signification — a
fulness of
life and power and glory, of goodness and grace, without limit
and without
end. Thus the Man Christ Jesus, full of a Divine life (<430334>John
3:34;
5:26), was qualified to be the Agent by which the great reconciliation
in the
universe should be accomplished (ver. 20). “The well is deep;” the
place is
“holy ground.” The reconciliation of “things upon the earth” is a
mystery;
how much more of “things in the heavens”! Notice:
1. Sin
introduced discord into the universe, which spread to this earth. It
not only
separates men from God, but brings thereby calamities to “the
whole
creation.” Sin left to itself works universal ruin; “when it is full
grown it
bringeth forth death.” God must stand in a different relation to
sinners and
to the unfallen. If the guilty are to be saved, a new relation
must be
established between them and God. This is” the reconciliation”
(<450511>Romans 5:11). The change in man’s heart is a
result, but the sequel of
the change
of relations established by “the reconciliation” (<470518>2
Corinthians
5:18, 19).
2. To effect
this reconciliation a propitiatory sacrifice was needed. To
show
righteous grace to the guilty both the holiness and the love of God
called for
a Divine sacrifice. No theory can fully clear up this mystery of
Divine
mercy; but faith accepts it and Christian experience attests it
(<420735>Luke 7:35). No sacrifice less than “the death,”
“the blood of the
cross,”
could effect this reconciliation (<450506>Romans
5:6-10; <470521>2
Corinthians
5:21). O paradox of mercy! The shedding of human blood stirs
up strife;
Christ’s blood brings down peace. Innocent blood cries for
vengeance;
the blood of the cross pleads for pardon (<581224>Hebrews
12:24).
3. But what is
meant by the reconciliation of the things in the heavens? It is
not
universal restoration of the devils and the damned; for Paul is speaking
of what God
has already done by the blood of the cross, and in ver. 23 he
speaks of
the final salvation of believers as conditional. The passage which
best
illustrates ours is <490110>Ephesians 1:10. We can only
throw out hints as
to the
meaning. We know that angels are intensely interested in the work
of
redemption (<490310>Ephesians 3:10; <600112>1 Peter 1:12). The entrance of sin
and its
spread among the human race may have produced, though not
distrust, yet
something like dismay. But the death of Christ revealed the
majesty and
mercy of God as they had never been combined before. The
very fact
that the lost sons of men could be “made nigh” by the death of
Christ
brought these celestial sons of God still nearer. The bends which
unite these
unfallen yet finite creatures to God become firmer than ever,
and thus
the harmony of the universe becomes more complete. Such are
some of the
jewels in the crown of our Divine Mediator and Redeemer.
Learn:
1. The glory of
the cross. Though “all the fulness” dwelt in Christ, even he
could not
effect a reconciliation except by death (<480614>Galatians
6:14).
2. The
efficacy of the cross. Though erected on this tiny globe, its power
extends
throughout the universe.
3. The motives
from the cross (<470514>2 Corinthians 5:14, 15, 20). —
E.S.P.
Vers.
21-23. —
The
apostle’s comprehensive view of salvation.
The work of
Christ, though comprehensive enough to affect the whole
universe, is
so penetrative and personal that not a single human soul is
overlooked
in it. Note how Paul narrows his range of view from the
universe to
the individual: “To reconcile all things… you
hath
he
reconciled…
I was made a minister.” But in his view of what the salvation
of each
individual was, there was no narrowness. In vers. 21-23 he gives us
a
comprehensive view of salvation. He speaks of the past, the present, and
the future.
I. WHAT WE WERE. “Alienated.” True in an especial sense of the
heathen
Colossians (<490211>Ephesians 2:11, 12; 4:17-19),
we yet must not
shrink from
recognizing this as a description of the natural state of all sinful
men who
have not yet accepted the offer of reconciliation. It thus agrees
with our
Lord’s verdict on humanity (<430303>John 3:3).
If we do not relish
communion
with God or conversation about him, and have no eager desire
to do his
will and enjoy his favour, these are clear signs of alienation, that
there is a
gulf between us and our Father. Such alienation does not end in
mere
indifference; it leads to positive enmity (<450807>Romans
8:7). This “hard
saying” of
Scripture can easily be justified in the court of conscience, and
needs to be
impressed on the hearts of the unconverted. They may feel a
complacent
regard towards a God of their own imagining, but a positive
aversion to
the living and true God, who hates iniquity and “is angry with
the wicked
every day.” Are they subject to the Law of God? — that is the
test. They
are not. Both hearts and acts are in antagonism to him; “enemies
in your
mind in your evil works.” Not to speak of those sins of the flesh
from which
they may have been restrained, selfishness and all its kindred
sins of the
Spirit are sufficient proofs of the alienation and enmity of mind
in its
relations to God. The lamentable indifference of men to Christ and his
salvation
is the crowning proof of the enmity of the heart towards God
(<430318>John 3:18, 19).
II. WHAT WE ARE. “Reconciled.” The work of
reconciliation is
twofold. There
was a reconciliation effected on the cross (ver. 23; <470519>2
Corinthians
5:19). There is a reconciliation still to be accomplished in the
heart of
every impenitent sinner (<470520>2 Corinthians 5:20). For there
are
two
obstacles in the way of complete reconciliation — the one is in the
character
of God; the other, in the character of man. The first arises from
God’s
holiness; the second, from man’s wilfulness. The first was removed
by the work
of Christ as a propitiatory sacrifice — “that he might himself
be just,
and the Justifier of hint that hath faith in Jesus; the second is taken
away,
immediately by the work of the Holy Spirit on man’s heart, but
mediately
through the death and resurrection of Christ and all the spiritual
powers that
flow therefrom (<431607>John 16:7-11; <450510>Romans 5:10). What a
manifestation
of” the riches of his grace which he made to abound toward
us in all
wisdom and prudence,” thus to open a pathway by which a holy
God might
righteously make the first overtures of mercy to a reluctant
rebel race!
And was it not equally glorious to be able, without destroying
man’s
freedom or doing any violence to his nature, to overcome his own
unwillingness,
and open a pathway into his sinful heart for “the peace of
God which
passeth all understanding”? But at what a cost this has been
done! Paul
never shrinks from “the offence of the cross.” In the face cf
false
teachers at Colossae and amongst ourselves, he affirms the reality of
the
sacrificial death of the Divine Son in whom “all the fulness” dwelt.
None but
incarnate God could effect this reconciliation, and even he only
“in the
body of his flesh through death (<581005>Hebrews
10:5-10).
III. WHAT WE SHALL BE. “Presented faultless.” That the apostle is
looking
forward to the future we infer from ver. 23. He holds out before us
the
prospect of attaining that perfection of character which we are striving
to attain
to, but which, as an ideal, is perpetually rising and receding as we
reach after
it (<500312>Philippians 3:12-14). We shall
gain that holiness which
we now
“follow” (<581214>Hebrews 12:14; 1 Peter.
1:13-16). We shall be
“unblamable,”
or “without blemish” (a sacrificial term). The precept in
Romans 12.
I will be perfectly fulfilled then. The confession in <460403>1
Corinthians
4:3 will be needless then. We shall be “unreprovable.” Now
Christ must
at least say, “I have a few things against thee,” and we confess
<180920>Job 9:20, etc. But then neither the accuser
of the brethren, nor our
own
enlightened consciences, nor God himself, will reprove us
(<450833>Romans 8:33, 34). And all this “before him.” We
shall be pure
enough to
bear the scrutiny and to be happy in the presence of that God
whose
holiness is a consuming fire and whose presence would therefore be
intolerable
to a sinful soul (<620301>1 John 3:1, 2; <650124>Jude 1:24, 25). But
there is a
condition attached. Paul describes it in terms of generous
confidence:”
If, as I would take for granted,” etc.) cf. <500106>Philippians 1:6).
There is a truth
to be believed (“the gospel”), a confidence to be
maintained
(your “faith,” <470124>2 Corinthians 1:24), and an
expectation to be
cherished
(“hope;” cf. <580314>Hebrews 3:14; 6:11; <600103>1 Peter 1:3-5;
<650120>Jude 1:20, 21). Learn:
1. Our
steadfastness in Christ is the best evidence of our reconciliation by
Christ, and
our earnest of a presentation in glory. The loss of faith is the
knell of
hope.
2. Our
assurance of reconciliation and our hope of final perfection are both
bound up
with the glorious gospel, and may be the privilege of all; for that
gospel is a
message of salvation for every creature under heaven. — E.S.P.
Ver. 24. —
The
privilege of suffering.
Following
the Revised Version, and omitting “who,” we notice that there is
an
abruptness in the way in which the apostle breaks forth into
thanksgiving
at the thought of his sufferings. “Now I rejoice,” etc. The
underlying
thought seems to be this: “If ever I have been disposed to repine
at my lot, if
ever I have felt my cross almost too heavy to bear, yet now,
now when I
contemplate the lavish wealth of God’s mercy, now when I see
all the
glory of bearing a part in this magnificent work, my sorrow is turned
into joy”
(Lightfoot). In a measure every Christian labourer may enter into
Paul’s joy
because he may share his motives also. We note two reasons for
regarding
suffering as a privilege.
I. WE MAY THUS KNOW THE FELLOWSHIP OF CHRIST’S
SUFFERINGS.
“I fill up on my part that which is lacking of the afflictions
of Christ
in my flesh.” The oneness of Christ and his people is the key to
these
mysterious words. In <461212>1 Corinthians 12:12 even the
name
“Christ” is
given to the body as well as the Head. The sufferings which
Christians
endure are endured by Christ their Head in them; e.g.
<402535>Matthew 25:35, etc.; <440904>Acts 9:4; <470105>2
Corinthians 1:5;
<581313>Hebrews 13:13. Jesus Christ during his earthly
life endured sufferings
which were
peculiar to himself. They were vicarious, propitiatory, and
meritorious.
They are “finished” (<450609>Romans 6:9, 10). But the time
of
suffering
is not yet past (<450823>Romans 8:23). Till the period
of education
and
probation is past, there are afflictions of Christ yet to be filled up (cf.
<662104>Revelation 21:4, 5). They are needful for the accomplishment,
not
of
the
atoning, but of the saving work of Christ. And if he selects us to be
members in
whom he is pleased to fill up some of his sufferings, we may
regard it
as a privilege rather than as an infliction. The term for “fill up” is
very
emphatic. It suggests the thought of completing, in response to or in
exchange
for something else; as though Paul meant” He suffered for my
redemption;
shall I not in my turn suffer for his glory and the good of his
Church?”
All sufferings which we endure as Christians may be privileges
because
promoting the work of full salvation in our own souls (<431502>John
15:2; 1
Peter. 5:10, etc.). But when the apostle expresses his
ardent desire
to “know the
fellowship of his sufferings” (<500308>Philippians
3:8-10), we
think he
desired to share sufferings like those of Christ so far as a saved
sinner can
enter into fellowship with the sinless Saviour. This may be the
case:
1. When our
sufferings arise from the same cause, viz. sin, whether in
ourselves (<470709>2 Corinthians 7:9) or in others. Our Lord’s
three recorded
weepings
were occasioned directly or indirectly by sin (<421941>Luke 19:41;
<431133>John 11:33-35; <580507>Hebrews 5:7-9).
Paul wept in sympathy with his
Master (<442019>Acts 20:19, 31; <470204>2
Corinthians 2:4; <500318>Philippians 3:18).
2. When they
are endured for the same end (<620308>1 John
3:8). In seeking to
rescue
souls from sin we must needs undergo self denial and suffering. But
thus in an
especial manner shall we be “filling up,” etc., so that Christ may
the sooner
“see of the travail of his soul and be satisfied.”
II. WE MAY THUS RENDER VALUABLE SERVICE TO OUR
FELLOW
CHRISTIANS. Paul’s present sufferings as an apostle and as an
ambassador
in bonds at Rome were especially “for you” Gentiles. And
already
they were the means of conferring great benefits on his fellow
Christians
(<500112>Philippians 1:12-14). This was a motive with the
apostle at
other times
(<470105>2 Corinthians 1:5; 4:8-15; <550210>2 Timothy 2:10). It may be
enjoyed by
others — by the persecuted (<440541>Acts 5:41; <500127>Philippians
1:27-29),
by the self-denying missionary whose heroism kindles the flame
of zeal in
other hearts, by earnest workers (<520106>1
Thessalonians 1:6-8) and
self-denying
givers (<470801>2 Corinthians 8:1, 2), by the
invalid who can say
<470103>2 Corinthians 1:3, 4; 12:9, 10; <500411>Philippians 4:11-13. Some of the
best
blessings have come to Christ’s “body, the Church,” through those
members of
it who are selected for especial suffering. So long as Christ’s
purposes
are fulfilled in us we may well leave the method of our ministry
calmly in
his hands. Suffering may be, not a release from service or a
substitute for
it, but the highest form of it. We may enjoy the sacred
indifference
of the apostle (<500120>Philippians 1:20), and look
forward to an
ample
“recompense of reward” (<470417>2 Corinthians 4:17, 18; <550212>2
Timothy
2:12; <600412>1 Peter 4:12, 13). — E.S.P.
Vers.
24-29. —
St.
Paul’s view of His ministry.
In these
verses we have a comprehensive view of the ministry of the
apostle,
which suggests truths respecting the nature, subject, and object
of
every
ministry that claims to be apostolic in its spirit. He teaches us the
following
truths: —
I. THAT HIS:MINISTRY WAS A STEWARDSHIP OF THE WORD OF
GOD. Twice
we find the personal claim, “I;” “I Paul was made a minister.”
But far
from the spiral of egotism, we hear in these words the echo of such
expressions
of grateful humility as we find in <461508>1
Corinthians 15:8.-10;
<490307>Ephesians 3:7, 8; <540112>1 Timothy
1:12-14. For his ministry was a
“stewardship.”
He was entirely dependent for it on another. He went forth,
not to
publish the thoughts excogitated in his own mind, but to “deliver”
testimonies
and doctrines which he had received (<461501>1
Corinthians 15:1-
4). The
“mysteries” he had to deal with were not sacraments, but truths;
and he was
not a priest, but a preacher “of the gospel, whereof I Paul was
made a
minister” (ver. 23). The stewardship was entrusted to him at his
conversion
(<442617>Acts 26:17, 18). From it he could not escape (<460917>1
Corinthians
9:17). But he gloried in it (<460401>1
Corinthians 4:1, 2;
<490308>Ephesians 3:8). Being a minister of Christ, he
was a minister for the
whole
Church; “whereof,” i.e. of which Church, “I was made a
minister.”
And as such
he willingly recognized himself even as a bondservant of the
Church as
well as of Christ (dou>lov) “for
Jesus’ sake”(<470405>2 Corinthians
4:5; see
also <460919>1 Corinthians 9:19-23). His
one aim was to be faithful,
“to fulfil
the Word of God” (<451519>Romans 15:19; <550417>2 Timothy 4:17).
II. THAT THE WORD ENTRUSTED TO HIM WAS A MYSTERY. A
mystery, according
to St. Paul, is a truth which was once hidden but is now
revealed.
It is not discovered by men, but revealed to men. This applies:
1. To the
whole gospel (<490620>Ephesians 6:20). Who could
have discovered
or even
conceived God’s “way of salvation”? It was a mystery of mercy.
But it is
now an open secret, revealed by Christ’s own lips and through his
apostles
and committed to our trust (<540111>1 Timothy
1:11; <650103>Jude 1:3).
2. To the
precious truth that was especially entrusted to St. Paul as the
apostle of
the Gentiles (<490301>Ephesians 3:1-7). The
admission of us Gentiles
to all the
blessings of the gospel on terms of perfect equality with the Jews
was a truth
which, in spite of such predictions as <012218>Genesis
22:18; Isaiah
56., 60.,
etc., was “hid from all ages and generations,” even from the
apostles of
Christ during his earthly life (<401005>Matthew
10:5; 15:24). Before
his
conversion Paul would have been shocked at it as a blasphemous
heresy. But
God had revealed his Son in him (<480115>Galatians 1:15, 16).
III. THAT THIS MYSTERY FOUND ITS SOLUTION IN CHRIST.
1. When in the
fulness of time God, transcending the hopes of the most
sanguine
anticipants of a glorious future, “sent forth his Son,” “his
unspeakable
gift,” it would have been unlike God to confine so great a
blessing to
such a fraction of humanity as the Jews.
2. The
appearing of Christ was the greatest vindication of God’s dealings
with the
heathen nations which in time past were suffered “to walk in their
own ways” (<441416>Acts 14:16).
3. The
atonement of Christ explained the forgiveness of sins among
Gentiles as
well as Jews in all ages (<450325>Romans 3:25, 26).
4. The
resurrection of Christ brought life and immortality to light in a
world which
sorrowed over its dead as having “no hope.”
5. The ideal
humanity of Christ (“ the Son of man”) pointed him out
as “the
Way to the
Father” for all men apart from the hedges and barriers of the
Jewish fold
(<431016>John 10:16).
6. The reception
of Christ in any soul brings a new life and love and a new
“hope of
glory.” No wonder, then, that here and elsewhere the apostle adds
term to
term (“riches of his glory,” “exceeding riches of his grace,” etc.) to
describe
God’s mystery of mercy for us Gentiles, “which is Christ in you
the Hope of
glory.”
IV. THAT THE PREACHING OF CHRIST AIMS AT THE
PERFECTION
OF MEN. (Vers. 28, 29.) We set before ourselves the
highest
standards. We aim to present men “perfect,” in the manifold senses
in which
that word is used in the New Testament — perfect in condition
(<580509>Hebrews 5:9), in knowledge (<461312>1 Corinthians 13:12), in character
(<650124>Jude 1:24), because perfect “in Christ Jesus” (<460130>1 Corinthians
1:30). But
for this end:
1. We must preach
“Christ” in all his fulness, as our Immanuel, our atoning
Priest, our
Divine Head, our perfect Pattern, our final Judge, as “the Way
and the
Truth and the Life,” as “all and in all.”
2. We must be
discriminative in our preaching — “warning” “teaching,”
“every man”
“in all wisdom.”
3. We must be
earnest and “labour,” “striving,” etc.
4. We must be
dependent, trusting to Christ’s “working which worketh in
me
mightily.” — E.S.P.
HOMILIES BY W.F. ADNENEY
Ver. 6. —
The
fruitfulness of the gospel
I. THE GOSPEL IS FRUITFUL. It is not a barren doctrine. It is a
living
truth that
produces effects in the hearts of men which are made manifest
through the
influence of them on external conduct. It is fruitful in two
ways.
1. In
increase. The truth spreads like leaven; the mustard seed grows into a
great tree;
the two or three in an upper room multiply into the thousands of
Pentecost
and into the millions, the Churches of modern Christendom.
2. In good
influences. The tree not only puts forth new shoots and so
grows in
size, it blossoms and bears fruit. The fruits of the gospel are the
same graces
as are elsewhere called “the fruits of the Spirit” (<480522>Galatians
5:22, 23).
Christianity makes happier and better men of us. These fruits are
as visible
as the fact of the numerical increase of the Church. All modern
history
bears witness to them, especially in the elevation of woman, the
abolition
of slavery, the recognition of national justice, the spread of a
spirit of
humanity, the creation of institutions of charity, and, better still,
the doing
of innumerable nameless deeds of kindness.
II. THE FIELD OF THE GOSPEL’S FRUITFULNESS IS THE
WORLD. It
was not preached in the whole world in St. Paul’s day, nor is it
even yet.
But the process of bearing fruit throughout the world then began
and still
continues.
1. The
fruit is seen in this world. The ripest fruit may not be perfected
here, but
if there is no fruit on earth there will be none in heaven. The
gospel is
first of all good news of peace on earth — it promises blessings
for the
present life (<540408>1 Timothy 4:8).
2. The
gospel brings blessings to the whole earth. It is suited to all kinds of
men, of all
nations and in all ages, because it speaks to the common heart
of mankind,
offering the supply of universal wants and conferring graces
that are
universally good.
3. The
gospel bears fruit throughout the world by first of all bearing fruit
in
the Church. “As it doth in you also.” We can only enjoy the fruits of
the
gospel by
entering the kingdom of Christ. The fruitfulness of the Church is
the direct
cause of the spread of Christianity throughout the world. Thus
God is
glorified in our fruitfulness (<431508>John 15:8).
III. THE SECRET OF THE GOSPEL’S FRUITFULNESS IS THE
TRUE KNOWLEDGE
OF THE GRACE OF GOD OF WHICH IT IS
THE
DECLARATION.
1. The
energy of fruit bearing resides in the grace of God. When men
feel
that grace
they become new creatures. The constraining love of Christ
works the
miracle.
2. The
receipt of this energy defends on the knowledge of Divine grace. It
does not
work by magic, but through an understanding of its truths.
Therefore
it is vain to pray for the increased fruitfulness of the gospel
without
also preaching the gospel.
3. A
true understanding of the grace of God is necessary for its
fruitfulness.
It
must be known “in truth.” Perversions of the gospel hinder
the
fruitfulness of Christianity. The gospel tells of facts. Let us see those
facts
clearly separated from the errors and imaginations of human theology.
— W.F.A.
Vers. 9,
10. —
The
knowledge of God’s will.
I. THE KNOWLEDGE OF GOD’S WILL IS THE KNOWLEDGE
WHICH IS
MOST SUPREMELY IMPORTANT.
1. The knowledge
of God is the most important knowledge attainable.
Many are eager
in pursuing the investigation of curious questions of human
affairs who
are quite indifferent to the truth about the Being who fills
heaven and
earth. Others are busily searching into the mysteries of the
works of
God, while quite forgetful of the Maker of them. But to know
God is to
know the Highest and Best.
2. The knowledge
of the will of God is the most important knowledge of
God.
(1) It is the
highest knowledge of God; for the disposition of the will is the
chief
characteristic of a spiritual being.
(2) It is the
knowledge of God with which we have most concern; for,
though
there must be glories and wonders in all the great thoughts of God,
for us it
is most needful that we ‘should understand what he is purposing to
do and what
he wishes us to do.
(3) It is the
most attainable knowledge of God. The abstract ideas of the
mind of God
are far above our reach. The practical thoughts and laws and
commandment
of his will are what he has most clearly revealed.
II. THE KNOWLEDGE OF GOD’S WILL MAY BE ACQUIRED
THROUGH
SPIRITUAL WISDOM.
1. It
may be acquired. This branch of theology is within our reach. In our
darkest
moments, when we cannot understand the thoughts and plans of
God, we may
discover what God wills us to do.
2. It is to be
got at through spiritual wisdom. We have it not by nature. We
cannot
reach it by efforts of bare human intelligence. Philosophy will not
reveal it.
A higher wisdom than the earthly, a purer wisdom than the carnal,
heavenly
and spiritual wisdom is necessary for this knowledge.
3. This
spiritual wisdom is a Divine inspiration. St. Paul
prays for it. It is
not a
product of experience like our knowledge of the world. The man of
the world
learns much about evil by his experience, but little about
goodness.
Goodness and the will of God with which it is identical are only
seen by a
spiritual light which little children may have more clearly than
learned men
and experienced observers. It is an inward light, a spiritual
inspiration.
III. THE KNOWLEDGE OF GOD’S WILL IS FRUITFUL IN GREAT
PRACTICAL
RESULTS. This is not a barren knowledge acquired only for
the
satisfaction of idle curiosity, nor even merely a worthy object of
contemplation.
1. We must
know the will of God in order that our life may be worthy
of
Christ.
This
is an important point not sufficiently considered by those
people who
slight the contemplative side of Christianity. The practical side
will be a
blundering failure without the due cultivation of the
contemplative.
A lame man with good eyes can walk more straightly than a
man with
sound limbs who is blind. To please God we must first of all
know his
will.
2. This
knowledge helps us to be fruitful in good works to men. We can
never
benefit men so much as by doing God’s will. Our duty to God and
our duty to
men are mutually inclusive. We must study the will of God
more
carefully in order that our work amongst men may be more wise and
successful.
We often fail in our conscientious efforts to benefit men
because we
do not work Recording to the method of God’s will. —
W.F.A.
Ver. 12. —
The
inheritance of the saints.
I. CHRISTIANS ARE HEIRS OF A RICH INHERITANCE.
1. The gospel
offers Divine wealth. Its blessings are not confined to bare
deliverance
from ruin. They include hidden treasures, pearls of great price,
princely
feasts, a whole kingdom of glory.
2. This wealth
is, for the most part, prospective. It is an
inheritance not yet
possessed.
The heir may be in severe straits before he comes into his
property.
We have foretastes of the future blessedness, but the chief part of
this
blessedness is yet to come.
3. The
possession is to be had without any action of ours in
acquiring it.
The heir
does not seize his estate and hold it by right of conquest; he does
not
purchase it; he does nothing to earn the worth of it; he simply receives
it by
bequest from another. We do nothing to win or earn our Christian
heritage.
Christ obtains it and bequeaths it, and as his heirs we simply enter
into
possession as the son of a great warrior peaceably takes possession of
the kingdom
won by the sword of his father.
4. Still, the
inheritance is received by right. The heir has a right to his
estate.
Laws and documents secure it to him. The Divine covenant of grace
is the
Christian’s title deed, giving him no precarious hope, but a certain
promise and
right to his future blessedness.
III. CHRISTIANS ARE BEING TRAINED FOR THEIR GREAT
INHERITANCE.
The heir of a nobleman must be educated so as to be
fitted for
his position in society. The heir of a throne needs a special
training in
order that he may enter upon the duties as well as the privileges
of royalty.
It would be useless to bequeath a library to a man who had no
interest in
literature, or to leave an art collection to a man of boorish tastes.
The heir
must be suited to the inheritance. We hear much of the acquisition
of our
inheritance, and some seem to think that their great task is thus to
secure it
for them- selves. But we should remember that this thing is done,
the kingdom
won by the victory of Christ, the riches bought by his sacrifice
of himself.
Now, the sole requisite is that we should be ready to enter into
possession.
And this is a great and essential requisite. An impure soul could
not be
admitted into heaven; but, if admitted, such a soul would find no joy
there.
Note:
1. God
is making us meet for the great inheritance by the present discipline
of life.
2. There are
those who may be said to have been made thus ready,
because,
although not yet perfect, they are new creatures and have
characters
and sympathies fitted for the enjoyments of the pure delights of
heaven.
3. It may be
remarked by the way that St. Paul knew of no purgatorial
fires
which
were to keep Christians out of the joys of heaven for some
intermediate
period.
III. THE REQUISITE FITNESS FOR THE CHRISTIAN
INHERITANCE
DEPENDS ON THE CHARACTER OF THAT
INHERITANCE.
1. The
inheritance is in light. It lies in the clearer realm of eternal truth;
it is
characterized
by the purity that excludes all dark blots and stains of sin; it
is radiant with
the summer sunshine of heavenly joy.
2. Such an
inheritance requires saintliness as a
suitable condition of
enjoying
it. It is an inheritance of saints. Only those who are forgiven,
cleansed,
and purified can stand in the searching light of eternal truth; and
they only
can enjoy the blessings of a kingdom of holiness and find therein
true
gladness. Nevertheless, this is no reason for discouragement. St. Paul
thanks God
for accomplishing the necessary preparation. It is his work, and
he will
perfect it with all who trust to his grace and the power of his Spirit.
— W.F.A.
Ver. 14. —
Redemption.
(See on <490107>Ephesians 1:7.) — W.F.A.
Ver. 15. —
Christ
in his relations to God and to the world.
This
Epistle to the Colossians is conspicuous among the writings of St.
Paul for
its enthusiastic assertion of the supreme glory and divinity of Jesus
Christ. In
opposition to an incipient Gnosticism which would lose the
solitary
rank of the Son of God in a crowded hierarchy of angels, it exalts
that rank
with an elevation and a distinctness not to be met with in any
previously
written portion of the New Testament. It is impossible to read
the words
of the apostle impartially without seeing that he taught the full
divinity
and pre-existence of Jesus Christ. The old unitarianism that
appealed to
scriptural authority for confirmation was simply blind with
prejudice.
Modern unitarianism is more consistent when it rejects the
inspiration
of the book which plainly contains the doctrine it repudiates. It
is true
that the ideas of St. Paul are expressed in accordance with the
notions of
his times, especially in relation to the “Loges” doctrine of
Alexandrian
philosophy, and therefore that if we interpret them into the
language that
fits our modern conception of things, they may appear to
change
their form. But however expressed, the truths taught by the great
apostle
concerning the Divine, pre-existent, and supreme Christ are
essential
to the gospel of the New Testament.
I. CHRIST IN HIS RELATION TO GOD. He “is the Image of the
invisible
God.” This implies two facts.
1. Resemblance.
The
likeness is not external and accidental, “as one egg is
like
another” — the “homoiousion” of the semi-Arians. The image is
produced by
the prototype as the seal by the die; it is “the impress of his
substance,”
as the writer of the Epistle to the Hebrews describes it
(<580103>Hebrews 1:3). The language of the apostle refers
to the Divine nature
of Christ.
But it remains true after the Word has been made flesh. Thus we
may see
that, as at the creation man was made in the image of God, so in
the
Incarnation the perfection of humanity is identical with the exact
likeness of
God. Christ became no less human because he was the Image of
God, but,
on the contrary, just perfectly human. Our highest conception of
divinity is
our ideal of manhood.
2. Expression.
Christ
is the Image of the invisible God. “No man hath seen
God at any
time,” etc. (<430118>John 1:18). God is invisible
because he is pure
spirit. No
change of place and no change of state will ever enable us to see
God with
our physical eyes. The light which suffuses the air is invisible
except
where it shines on some object and is reflected to us. God’s
universally
diffused presence requires such reflection for us to see it. We
have this
in some degree in the works of nature — star, sea, and flower
reflecting
God’s glory. But it is only in Christ the perfect Image that we
can have
the perfect manifestation of God. He only can say, “He that hath
seen me
hath seen the Father” (<431409>John 14:9).
II. CHRIST IN HIS RELATION TO THE WORLD. He is “the Firstborn
of all
creation.” That this expression refers, not to the Incarnation, but to
the Divine pre-existence
of Christ, is plain if only from the language of the
following
verse (ver. 16). It expresses two facts.
1. Pre-existence.
We
have no reason for thinking that the human soul of
Christ
existed before the Incarnation. But it is plainly taught by St. Paul
that that
which is Divine in him did so exist. Our Lord said the same of
himself (<430858>John 8:58). Without attempting to understand the
mystery of
the nature
of God, we may gather this important lesson — that all those
Divine
characteristics which are so beautifully revealed in Jesus of
Nazareth
were not produced for the first time in the New Testament days.
Though less
known, they were as really existing in the age of Moses and
even at the
first creation of the world. Therefore the very scheme of nature
and the
whole government of the world must be in accordance with what
we know of
Christ. As Christ will finally judge the world, and all that we
know of his
Spirit will lead us to be thankful that such a one is the Judge,
so we may
rejoice that the same Spirit of love and gentleness has been
from the
first eternally pervading all things.
2. Pre-eminence.
The
firstborn has the chief honour. Christ’s rank is not
only above
that of the highest archangels; it is distinctive in kind. He is not
the first
creature of many creatures, but the first born of all creation, in the
deepest
sense the only begotten Son of the Father.
(1) Thus he who
is most pure and good is most noble.
(2) He who
humbled himself and sacrificed himself the most was the most
highly
exalted.
(3) All who
trust in Christ may have the assurance that they could have no
greater
security for their confidence.
(4) Christ is
worthy of worship. — W.F.A.
Ver. 18. ¯
“The
Firstborn from the dead.”
I. RESURRECTION IS BIRTH. Christ rising the first from the dead
is
called the
first born. Death looks ugly to us because we only see the
earthly
side. The experience of Christ should help us to look on to the
other side
and the issue of death in birth in the heavenly sphere. Thus the
sunset of
the east is the sunrise of the west. The Christian future is not
merely
rest; it is life. It is not a repetition of the old weary life of earth; it
begins
afresh in birth.
II. CHRIST INSTITUTES A NEW ORDER OF LIFE. He is the new
Adam. Mankind
began its old life in the garden of Eden; it begins its new
life in
Joseph of Arimathsea’s garden. The sins, sorrows, and failures of the
past are
crucified with Christ, dead and buried. To the old weary earth
Christ
brings a new spring-time, and with it the birth of new hopes and
energies.
But the perfect development of this new order of things is only
possible
after death. Christ has begun it, and as one by one his people
follow him
they too enter into its growing glories.
III. CHRIST IS SUPREME IN THE NEW LIFE. On earth he was lowly,
despised,
rejected, and slain. Proud enemies seemed to triumph over him.
A Tiberius
sat on the throne of the world and the Son of God was nailed to
the cross.
But in the new order he who was the Firstborn of all creation
(ver. 15)
resumes his rightful rank and becomes the Firstborn from the
dead.
Therefore “he is the Head of the body, the Church.” From this fact
we may
derive some important inferences; e.g.:
1. Christ
being supreme in the heavenly world, his Spirit of purity and love
will
pervade and rule all its life.
2. They who
follow Christ most closely in obedience to his will and in
imitation
of his character will enjoy the highest places in heaven.
3. Christ is
worthy of the highest adoration now and through all eternity.
IV. THE RESURRECTION OF CHRIST IS THE EARNEST OF THE
FUTURE LIFE
OF HIS PEOPLE. He is the Firstborn, not the Only
begotten
from
the dead; and he is “the Firstborn among many brethren”
(<450829>Romans 8:29).
1. The historical
fact of the resurrection of Christ demonstrates by one
instance
the fact that death does not necessarily end all and indicates the
possibility
of a similar birth for us into a future life.
2. The
character, teaching, mission, and work of Christ all teach us that he
is not
content to enjoy the resurrection life by himself, but will bring many
sons to
glory.
3. The risen
life of Christ is the type and pattern of the future life of his
people. —
W. F. A,
Ver. 19. — (See on <510209>Colossians 2:9.) — W.F.A.
Ver. 20. —
The
great reconciliation.
The world
wants not only education, improvement, and development; it
has a sorer
need — the necessity of forgiveness, reconciliation to God,
renewal,
and restoration. It is the glory of the gospel that it recognizes this
deep fact,
too often ignored by philosophic schemes of life, and that it
provides
for it by offering the satisfaction of the world’s great need in
reconciliation
through Christ and his atonement.
I. IT IS GOD WHO BRINGS ABOUT THE GREAT
RECONCILIATION.
Two errors in regard to this glorious truth are very
prevalent.
1. The
error of attempting to effect the reconciliation for ourselves. Costly
sacrifices,
hard penance, prayers, and almsgiving have been resorted to, but
in vain.
The work is God’s, not man’s. The first mistake is closely
associated
with another, viz.:
2. The
error of supposing that God needs to be reconciled to us. It is
commonly
thought that the great work is to move God into a favourable
consideration
for us. But the first step in the reconciliation began with
God. He
desired it and prepared the way for it before men took any steps
towards
realizing it. For this reason he first of all sent his Son into the
world (<430316>John 3:16), and is now sending ambassadors and
beseeching us
by them to
be reconciled. We began the separation, for ours was the
offence,
but God begins the reconciliation. He does not need to be
reconciled
to us. He waits to be gracious. The necessary reconciliation is
on our
side. We need to be reconciled to God.
II. ALL THINGS IN EARTH AND HEAVEN ARE THE SUBJECTS
OF THE
GREAT RECONCILIATION.
1. The
reconciliation is to be universal. It is God’s
good pleasure to
reconcile
all things. Nothing short of that complete restoration would
satisfy
him. If ninety and nine sheep are safe, the shepherd will not rest
until he
has found the hundredth. Nevertheless, though this universal
restitution
is God’s desire, there is a dark and difficult question as to how
far the
imperious will of man may stand out against it.
2. The reconciliation
begins with things on earth. Here is the great wrong.
In this
life we become reconciled to God. The full success of Christ will
involve the
creation of a new earth. Though the laws of nature may not be
altered,
yet to us the wilderness will become a garden when we become
reconciled
to the God of nature.
3. The
reconciliation reaches up to t/tings in heaven. It unites
earth to
heaven.
Through union with God all beings and all things become united
among
themselves. Thus peace is established on earth, heavenly
mindedness
becomes a sympathetic link between the toilers and sufferers in
this world
and the angels and spirits of the just in the higher world.
III. CHRIST AND HIS ATONEMENT ARE THE MEANS THROUGH
WHICH THIS
RECONCILIATION IS EFFECTED.
1. Christ is
the Mediator in the quarrel between us and God, the
Peacemaker
(<490214>Ephesians 2:14), the “Daysman” who lays his hand
on
God and on
us. The angel mediators of Colossian Gnosticism could not do
this, being
neither Divine nor human. Because all fulness of the Godhead
dwells in
Christ, he brings God to us in merciful loving kindness; and
because he
is also” very Man,” he, as our Representative, brings us back to
God.
2. The sacrifice
made
by Christ in his death is the atonement which
accomplishes
our reconciliation. “The blood of his cross” signifies, not
merely the
fact that Christ died on the cross, but also the peculiar value of
his death
in the shedding of his precious blood, i.e. in the giving up of his
life for us
with all its wealth of purity and love. — W.F.A.
Vers.
21-23. —
Our
reconciliation.
St. Paul
had just been describing the great universal reconciliation. He now
directs
attention to the enjoyment of a share in it by himself and his readers.
It is
useless to think of a grand and glorious restoration if we lie outside its
blessings,
dead and lost. Yet there is a constant danger lest we should be
merely
interested in the contemplation of the riches of redemption from the
outside.
Especially when we are considering very large, sublime truths, we
are tempted
to ignore our own experience. It is instructive to observe that
St. Paul
always connects his most abstract speculations with practical
results,
and descends from soaring visions of truth to personal experience.
I. A PAST ALIENATION. This was the early condition of the
Colossians;
it is the
condition of all of us before we are renewed in Christ.
1. The
alienation arises out of wicked works. We cannot
keep our sins to
ourselves.
They affect our relations with God; they separate us from him.
This is the
worst result of them.
2. The
alienation consists in the state of our minds. The deeds
of the hand
react on
the thoughts of the heart. He who begins by breaking God’s Law
ends by
separating his whole inner life from God.
3. The
alienation results in enmity to God. It cannot
remain in passive
neglect of
the will of God. He who is not with Christ is against him. He
who does
wicked works may think that his deeds have no relation to God;
but, in truth,
he is fighting against God.
II. A PRESENT RECONCILIATION.
1. It is accomplished
at a great cost. Nothing less than death — the death
of the Son
of God — could bring it about. How stubborn must have been
our enmity!
How great must the love of God be! How highly should we
value the reconciliation
which
God has provided at such a fearful price!
2. It is
enjoyed through our union with Christ. The
reconciliation is “in the
body of his
flesh.” As we eat his flesh, spiritually, by faith and communion,
we receive
the blessing of reconciliation.
3. It is a present
condition. “Yet now hath he reconciled.” Reconciliation
is
accomplished at once, fully, perfectly, and ungrudgingly, with no hints or
reminders of
the old sins ever again brought up. In the strength of the
reconciliation
we go on to the working out of the salvation that is only
perfected
when
all sin is conquered.
III. A FUTURE PERFECTION. Though reconciled,
we are not yet
presented
to God. A process of preparation is necessary for this.
1. The reconciled
must
be made holy. Forgiveness is the first step; but it is
not the
last. Without holiness no man can see God. The whole of life
should be a
cleansing and purifying and preparing for the unblemished
condition
in which only Christ can present us to God. But the
reconciliation
is a necessary preliminary, an important beginning, and a
constraining
motive for the perfect purification.
2. We must do
ore-Tart to realize the future perfection. It depends on our
continuing
in the faith. — W.F.A.
Ver. 27. —
Christ,
the Hope of glory.
I. CHRISTIANITY BRINGS A HOPE OF GLORY.
1. It brings a
hove. All men who live at all live in the future. The past is
irretrievable.
The present is but a passing moment. Life reaches out to what
lies before
it. For this we need to be buoyed up by some hope —
“Ever by a mighty hope
Pressing on and bearing up.”
The man
without a hope is as good as dead. Who will care to walk on over
the weary
path of his pilgrimage if no light cheers him in the distance, if
only
deepening gloom besets his uncertain footsteps? It is the glory of the
gospel that
it speaks of a hope of glory.
2. The object
of the Christian hope is glory. It is more than bare escape
from ruin;
more than mere gladness. There is something ennobling and
elevating
in the best sense of the word “glory.” It not only includes the
greatest
blessings; it calls us off from low, selfish, epicurean conceptions of
future
happiness, and points to a pure and lofty aim for our aspirations.
II. THIS CHRISTIAN HOPE IS FOR ALL. The emphasis of the phrase
lies on the
word “you.” “Christ in you,” etc.
1. All
nations are included. The narrower Jew kept the glory of redemption
to himself,
though he would allow some of its minor blessings, overflowing
from his
own full cup, to spread among the Gentries. Christ brings the
richest
blessings to all peoples without distinction.
2. All
characters are included. St. Paul has just been describing the early
conditions
of the Colossians. They had been alienated and enemies to God
in their
mind (ver. 21). Yet these men have the hope of glory. Thus there is
a wonderful
revelation of the love of God in the thought — even to you,
Colossians,
once great enemies to God, Christ is the Hope of glory. And so
always the
worst sinners, when redeemed by Christ, may anticipate, not
only
pardon, but the highest glory.
III. CHRIST IS THE FOUNDATION OF THE CHRISTIAN HOPE OF
GLORY.
1. It is first
of all based on the atonement of Christ. By his
shame comes
our glory.
He first reconciles us to God and then leads us on to
glorification.
2. The hope of
glory for Christians is dependent on the glory of Christ. He
wins glory
through his triumph over sin and death. But he does not keep
the glory
to himself; he freely shares it with his people. Then the Christian
glory is
just a share of this glory of Christ’s. It is no selfish thing, much less
is it an
earthly, corrupt thing like much that degrades the name of glory
among men.
3. Christ
himself is the Centre of this glory. Christ is the Hope of glory,
not
merely the
teachings of Christ, the work of Christ, the sacrifice of Christ.
In him is
glory — the glory of the Only begotten from the Father (<430114>John
1:14). He
is the glory of his Church.
IV. WE ENJOY THE HOPE OF GLORY BY RECEIVING CHRIST
SPIRITUALLY,
Christ in you is the hope of glory. So long as we are
separated
from Christ we dwell in darkness and no ray of his glory is ours.
No external
relations with Christ will make the hope ours. We must enter
into
personal relations with Christ; we must receive him into our hearts.
When he
dwells in our hearts by faith he brings to us his own life, and with
this the
glory that belongs to it. — W.F.A.
Vers. 28,
29. —
The
mission of Christian preaching.
In
describing his own practice St. Paul describes the model mission of the
Christian
preacher. Nothing less than this great ideal should satisfy a
Christian
minister. But nothing outside it should be assumed by or
expected of
him. The apostle is but a preacher and teacher, not a priestly
authority.
I. THE SUBJECT OF CHRISTIAN PREACHING IS CHRIST. It does
not consist
in vague speculations on religion. It is clear, positive, definite,
and concrete.
The preacher is to uphold Christ. He is to tell the story of the
life,
death, and resurrection of Christ; to draw the portrait of Christ
(<480301>Galatians 3:1); to proclaim the grace of Christ;
to set forth the claims
of Christ;
and to show the relation of Christ to everything in life.
1. There is a unity
in
this preaching. It all centres in Christ.
2. There is a breadth
in
it. Christ has grace and authority in regard to all
aspects of
life.
3. There is power
in
it. The charm and spell of the gospel dwell in Christ
himself. In
proportion as he is lifted up does he draw all men to himself,
and in
proportion as the preacher wanders into side issues does he lose the
secret of
his influence.
II. THE FIELD OF CHRISTIAN PREACHING IS ALL MANKIND.
Three times
does the apostle express the universality of this truth as against
the Jew who
would limit the best treasures to his nation, and the Gnostic
who would
keep the higher truths for the more instructed. “Admonishing
every
man and teaching every man in all
wisdom.”
1. Christ is
for all: for
(1) none are so
good, or wise, or safe, or happy as to afford to do without
him; and
(2) none are so
ignorant, or foolish, or guilty as to be beyond the reach of
his
blessings.
2. In Christ all
wisdom
is for all men. There is no reserve, at least of the
highest
wisdom, since the Christ who is preached to all men freely is the
Word and
the Wisdom of God.
III. THE METHOD OF CHRISTIAN PREACHING IS PRACTICAL
INSTRUCTION.
1. Proclaiming
Christ.
The first requisite is information on the main points
of the
gospel. The Christian preacher is a herald and a witness (<440232>Acts
2:32;
3:15).
2. Admonishing.
Men
must be charged with the guilt of their sins, as well
as encouraged
by the offers of the gospel. An earnest, faithful dealing with
individuals
according to their personal condition is a necessary though
painful
part of a minister’s work.
3. Teaching.
Thorough
instruction must follow the general proclaiming of
the gospel.
Growth in grace depends largely on growth in knowledge,
Neglect of
this laborious, unexciting part of the preacher’s mission, careful
teaching,
is sure to be avenged by ultimate weakness, if not by disastrous
lapses into
practical errors.
IV. THE END OF CHRISTIAN PREACHING IS TO PRESENT MEN
PERFECT IN
CHRIST. We are not to be satisfied with such abstract
teaching as
simply informs the minds of people. The great work is most
practical.
It is to mould lives, to develop characters, to perfect souls.
1. It
is to bring men into living union with Christ. We preach Christ in
order that
men may live Christ. The great result is the effecting of a vital
union with
Christ.
2. It
is also to lead men on to perfection in Christ. The preacher will be
expected, at
the return of his Master, to present, as the fruit of his life’s
work, not a
crowd of raw converts, but a body of ripe Christians. The
work is not
finished in conversion. It only begins with that. Line upon line,
and precept
upon precept, often with sad iteration as old lessons unlearnt
need to be
repeated, characterizes the necessary task of the Christian
preacher.
And it is not done till perfection is reached.
V. SUCCESS IN THIS
IN THE
POWER OF CHRIST.
1. It requires
hard work.
Greek
suggest the athlete who trains himself into great vigour for some
severe
enterprise. Men are not to be won for Christ and perfected in Christ
by indolent,
self-indulgent preachers. No work is harder than that of the
Christian
preacher when it is faithfully discharged.
2. Success is
also only attainable through the power of Christ. He works
mightily in
the preacher as well as in the hearer. With this secret of strength
the
feeblest preacher may succeed where a Demosthenes would fail. —
W.F.A.