Chapter 1 (Colossians 1:1) 1:1 This is a letter from Paul, an apostle of Jesus Christ by the will of God, and from Timothy, the brother, to the dedicated people of God and faithful brothers in Christ who are in Colosse. A dedicated Christian cannot write a single sentence without making clear the great beliefs which underlie all his thought. Paul had never actually been in Colosse and so he has to begin by making clear what right he has to send a letter to the Colossians. He does that in one word; he is an apostle. The word apostolos (G652) literally means one who is sent out. Paul's right to speak is that he has been sent out by God to be his ambassador to the Gentiles. Moreover, he is an apostle by the will of God. That office is not something which he has earned or achieved; it is something which has been given him by God. "You did not choose me," said Jesus, "but I chose you" (John 15:16). Here, right at the outset of the letter, is the whole doctrine of grace. A man is not what he has made himself, but what God has made him. With himself Paul associates Timothy; and he gives him a lovely title. He calls him the brother, a title which is given to Quartus (Romans 16:23); to Sosthenes (1 Corinthians 1:1); to Apollos (1 Corinthians 16:12). The fundamental necessity for Christian service and for Christian office is brotherliness. Premanand, highborn Indian who became a Christian, tells in his autobiography of Father E. F. Brown of the Oxford Mission in Calcutta. E. F. Brown was every man's friend; but he was specially the friend of the hackney carriage drivers, the carters, the tram conductors, the menial servants, and the hundreds of poor street boys. Later in his life, when he was travelling about India, Premanand would often meet people who had stayed in Calcutta, and they would always ask for E. F. Brown, saying, "Is that friend of the Calcutta street boys still alive, who used to walk arm-in-arm with the poor?" Sir Henry Lunn tells how his father used to describe his grandfather: "He was a friend of the poor without patronage, and of the rich without subservience." To use our modern idiom, the first necessity for Christian service is the ability to "get alongside" all kinds of people. Timothy is not described as the preacher, the teacher, the theologian, the administrator, but as the brother. He who walks in aloofness can never be a real servant of Jesus Christ. Another interesting and significant fact is that this opening address is to God's dedicated people and to the faithful brothers in Colosse. In the matter of opening addresses Paul's custom changed. In his earlier letters he always addressed the letter to the Church. I and 2 Thessalonians, I and 2 Corinthians and Galatians are all addressed to the Church of the district to which they are sent. But beginning with Romans his letters are all addressed to God's dedicated people in such and such a place. It is so in Romans, Colossians, Philippians and Ephesians. As Paul grew older, he came more and more to see what matters is individual people. The Church is not a kind of abstract entity; it is individual men and women and children. As the years went on, Paul began to see the Church in terms of individuals hence this style of greeting. The openings, greeting closes with a most significant placing of two things side by side. He writes to the Christians who are in Colosse and who are in Christ. A Christian always moves in two spheres. He is in a certain place in this world; but he is also in Christ. He lives in two dimensions. He lives in this world whose duties he does not treat lightly; but above and beyond that he lives in Christ. In this world he may move from place to place; but wherever he is, he is in Christ. That is why outward circumstances make little difference to the Christian; his peace and his joy are not dependent on them. That is why he will do any job with all his heart. It may be menial, unpleasant, painful, it may be far less distinguished than he might expect to have; its rewards may be small and its praise non-existent; nevertheless the Christian will do it diligently, uncomplainingly and cheerfully, for he is in Christ and does all things as to the Lord. We are all in our own Colosse, but we are all in Christ, and it is Christ who sets the tone of our living. THE DOUBLE (Colossians 1:2-8) 1:2-8 Grace be to you and peace from God our Father. We always thank God, the Father of our Lord Jesus Christ, for you in our prayers; for we have heard of your faith in Christ Jesus, and of the love you have to all God's dedicated people, because of the hope which is laid up for you in heaven. Of that hope you have already heard in the true word of the gospel, which has come to you, just as in all the world it is bearing fruit and increasing, just as it did among you too, from that day on which you heard and knew the grace of God as it truly is, as you leamed it from Epaphras, my beloved fellow-bondman, who is a faithful servant of Christ on our behalf, and who has made known to us your love in the Spirit. Here we are presented with the essence of the Christian life. The fact which delights Paul's heart and for which he gives God thanks is that he has been told that the Colossians are showing two great qualities in their lives, faith in Christ and love for their fellow-men. These are the two sides of the Christian life. The Christian must have faith; he must know what he believes. But he must also have love for men; he must turn that belief into action. It is not enough simply to have faith, for there can be an orthodoxy which knows no love. It is not enough only to have love for men, for without real belief that love can become mere sentimentality. The Christian has a double commitment--he is committed to Jesus Christ and he is committed to his fellow-men. Faith in Christ and love to men are the twin pillars of the Christian life. That faith and love depend on the hope that is laid up in heaven. What exactly does Paul mean? Is he asking the Colossians to show faith in Christ and love for men only for the hope of some reward that is going to come to them some day? Is this "pie in the sky"? There is something much deeper than that here. Think of it this way. Loyalty to Christ may involve a man in all kinds of loss and pain and suffering. There may be many things to which he has to say goodbye. The way of love may seem to many to be the way of a fool. Why spend life in selfless service? Why not use it "to get on" as the world counts getting on? Why not push the weaker brother out of the way? The answer is--because of the hope that is set before us. As C. F. D. Moule puts it, that hope is the certainty that, in spite of the world's ways, God's way of love has the last word. As James Russell Lowell put it in "The Present Crisis," the hope is that: Though the cause of Evil prosper, yet 'tis truth alone is strong... Truth for ever on the scaffold, Wrong for ever on the throne; Yet that scaffold sways the future, and, behind the dim unknown, Standeth God within the shadow, keeping watch above his own. The Christian hope is that God's way is the best way and that the only real peace, the only real joy, the only true and lasting reward are to be found in it. Loyalty to Christ may bring trouble here--but that is not the last word. The world may laugh contemptuously at the folly of the way of love--but the foolishness of God is wiser than the wisdom of man. The Christian hope is the confidence that it is better to stake one's life on God than to believe the world. THE ESSENCE OF THE GOSPEL (Colossians 1:2-8 continued) Colossians 1:6-8 are a kind of summary of what the gospel is and does. Paul has much to say of the hope, to which the Colossians have already listened and which they have already accepted. (i) The gospel is good news of God. Its message is of a God who is a Friend and Lover of the souls of men. First and foremost, the gospel sets us in a right relationship with God. (ii) The gospel is truth. All previous religions could be entitled "guesses about God." The Christian gospel gives a man not guesses but certainties about God. (iii) The gospel is universal. It is for all the world. It is not confined to any one race or nation, nor to any one class or condition. Very few things in this world are open to all men. A man's mental calibre decides the studies he can undertake. A man's social class decides the circle amidst which he will move. A man's material wealth determines the possessions he can amass. A man's particular gifts decide the things he can do. But the message of the gospel is open without exception to all men. (iv) The gospel is productive. It bears fruit and increases. It is the plain fact of history and experience that the gospel has power to change individual men and the society in which men live. It can change the sinner into a good man and can slowly take the selfishness and the cruelty out of society so that all men may have the chance God would wish them to have. (v) The gospel tells of grace. It is not so much the message of what God demands as of what he offers. It tells not so much of his demand from men as of his gift to men. (vi) The gospel is humanly transmitted. It was Epaphras who brought it to the Colossians. There must be a human channel through which the gospel can come to men. And this is where we come in. The possession of the good news of the gospel involves the obligation to share it. That which is divinely given must be humanly passed on. Jesus Christ needs us to be the hands and feet and lips which will bring his gospel to those who have never heard it. THE ESSENCE OF PRAYER'S REQUEST (Colossians 1:9-11) 1:9-11 That, in fact, is why, from the day we heard about it, we do not cease to pray for you, asking that you may be filled with an ever-growing knowledge of his will, in all spiritual wisdom and understanding, so that you may conduct yourselves worthily of the Lord, and in such a way as to be altogether pleasing to him, bearing fruit in every good work, and increasing in the fuller knowledge of God. May you continue to be strengthened with all strength according to his glorious power, so that you may possess all fortitude and patience with joy. It is a very precious thing to hear the prayers of a saint for his friends; and that is what we hear in this passage. It may well be said that this passage teaches us more about the essence of prayer's request than almost any other in the New Testament. From it we learn, as C. F. D. Moule has said, that prayer makes two great requests. It asks for the discernment of God's will and then for the power to perform that will. (i) Prayer begins by asking that we may be filled with an ever-growing knowledge of the will of God. Its great object is to know the will of God. We are trying not so much to make God listen to us as to make ourselves listen to him; we are trying not to persuade God to do what we want, but to find out what he wants us to do. It so often happens that in prayer we are really saying, "Thy will be changed," when we ought to be saying, "Thy will be done." The first object of prayer is not so much to speak to God as to listen to him. (ii) This knowledge of God must be translated into our human situation. We pray for spiritual wisdom and understanding. Spiritual wisdom is sophia (G4678), which we could describe as knowledge of first principles. Understanding is sunesis (G4907), which is what the Greeks sometimes described as critical knowledge, meaning the ability to apply first principles to any given situation which may arise in life. So when Paul prays that his friends may have wisdom and understanding, he is praying that they may understand the great truths of Christianity and may be able to apply them to the tasks and decisions which meet them in everyday living. A man may quite easily be a master of theology and a failure in living; able to write and talk about the eternal truths and yet helpless to apply them to the things which meet him every day. The Christian must know what Christianity means, not in a vacuum but in the business of living. (iii) This knowledge of God's will, and this wisdom and understanding, must issue in right conduct. Paul prays that his friends may conduct themselves in such a way as to please God. There is nothing in this world so practical as prayer. It is not escape from reality. Prayer and action go hand in hand. We pray not in order to escape life but in order to be better able to meet it. (iv) To do this we need power. Therefore, Paul prays that his friends may be strengthened with the power of God. The great problem in life is not to know what to do but to do it. For the most part, we are well aware in any given situation what we ought to do; our problem is to put that knowledge into action. What we need is power; and that we receive in prayer. If God merely told us what his will was, that might well be a frustrating situation; but he not only tells us his will, he also enables us to perform it. Knowledge we ask not, knowledge thou hast lent, But Lord--the will, there lies our deepest need. Grant us to build above the high intent-- The deed--the deed. Through prayer we reach the greatest gift in all the world--knowledge plus power. THE THREE GREAT GIFTS (Colossians 1:9-11 continued) What we might call the asking part of Paul's prayer ends with a prayer for three great qualities. He prays that his Colossian friends may possess all fortitude, patience and joy. Fortitude and patience are two great Greek words which often keep company. Fortitude is hupomone (G5281) and patience is makrothumia (G3115). There is a distinction between these two words. It would not be true to say that Greek always rigidly observes this distinction, but it is there when the words occur together. Hupomone (G5281) is translated patience in the King James Version. But it does not mean patience in the sense of simply bowing the head and letting the tide of events flow over one. It means not only the ability to bear things, but the ability, in bearing them, to turn them into glory. It is a conquering patience. Hupomone (G5281) is the ability to deal triumphantly with anything that life can do to us. Makrothumia (G3115) is usually translated long-suffering in the King James Version. Its basic meaning is patience with people. It is the quality of mind and heart which enables a man so to bear with people that their unpleasantness and maliciousness and cruelty will never drive him to bitterness, that their unteachableness will never drive him to despair, that their folly will never drive him to irritation, and that their unloveliness will never alter his love. Makrothumia (G3115) is the spirit which never loses patience with, belief in, and hope for men. So Paul prays for hupomone (G5281), the fortitude which no situation can defeat, and makrothumia (G3115), the patience which no person can defeat. He prays that the Christian may be such that no circumstances will defeat his strength and no human being defeat his love. The Christian's fortitude in events and patience with people must be indestructible. Added to all this there is joy. The Christian way is not a grim struggle with events and with people; it is a radiant and sunny-hearted attitude to life. The Christian joy is joy in any circumstances. As C. F. D. Moule puts it: "If joy is not rooted in the soil of suffering, it is shallow." It is easy to be joyful when things go well, but the Christian radiance is something which not all the shadows of life can quench. So the Christian prayer is: "Make me, O Lord, victorious over every circumstance; make me patient with every person; and withal give me the joy which no circumstance and no man will ever take from me." PRAYER'S GREAT (Colossians 1:12-14) 1:12-14 May you give thanks to the Father, who enabled us to obtain our share of the inheritance of God's dedicated people in the Kingdom of light; for he rescued us from the power of darkness, and brought us over into the kingdom of his beloved Son, in whom we have redemption and the forgiveness of sins. Paul turns to grateful thanksgiving for the benefits which the Christian has received in Christ. There are two key ideas here. (i) God has given to the Colossians a share in the inheritance of God's dedicated people. There is in this whole passage a very close correspondence with Paul's words in Acts when he told Agrippa that the work God had given him was: "To open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a place among those who are sanctified by faith in God" (Acts 26:18). The first privilege is that there has been given to the Gentiles a share in the inheritance of the chosen people of God. The Jews had always been God's chosen people, but now the door has been opened to all men. (ii) The second key idea lies in the phrase which says, as the Revised Standard Version has it, that God has transferred us to the kingdom of his beloved Son, or, as we have translated it, that God has brought us over into the kingdom of his beloved son. The word which Paul uses for to transfer or to bring over is the Greek verb methistemi (G3179). This is a word with a special use. In the ancient world, when one empire won a victory over another, it was the custom to take the population of the defeated country and transfer it lock, stock and barrel to the conqueror's land. Thus the people of the northern kingdom were taken away to Assyria, and the people of the southern kingdom were taken away to Babylon. So Paul says that God has transferred the Christian to his own kingdom. That was not only a transference but a rescue; and it meant four great things. (a) It meant a transference from darkness to light. Without God men grope and stumble as if walking in the dark. They know not what to do; they know not where they are going. Life is lived in the shadows of doubt and in the darkness of ignorance. When Bilney the martyr read that Jesus Christ came into the world to save sinners, he said that it was like the dawn breaking on a dark night. In Jesus Christ, God has given us a light by which to live and by which to die. (b) It meant a transference from slavery to freedom. It was redemption, and that was the word used for the emancipation of a slave and for the buying back of something which was in the power of someone else. Without God men are slaves to their fears, to their sins and slaves to their own helplessness. In Jesus Christ there is liberation. (c) It meant a transference from condemnation to forgiveness. Man in his sin deserves nothing but the condemnation of God; but through the work of Jesus Christ he discovers God's love and forgiveness. He knows now that he is no longer a condemned criminal at God's judgment seat, but a lost son for whom the way home is always open. (d) It meant a transference from the power of Satan to the power of God Through Jesus Christ man is liberated from the grip of Satan and is able to become a citizen of the Kingdom of God. Just as an earthly conqueror transferred the citizens of the land he had conquered to a new land, so God in his triumphant love transfers men from the realm of sin and darkness into the realm of holiness and light. THE TOTAL OF JESUS CHRIST (Colossians 1:15-23) 1:15-23 He is the image of the invisible God, begotten before all creation, because by him all things were created, in heaven and upon earth, the things which are visible and the things which are invisible, whether thrones or lordships or powers or authorities. All things were created through him and for him. He is before all things, and in him all things cohere. He is the head of the body, that is, of the Church. He is the beginning, the firstborn from the dead, that he might be supreme in all things. For in him God in all his fullness was pleased to take up his abode, and through him to reconcile all things to himself, when he had made peace through the blood of his Cross. This was done for all things, whether on the earth or in the heavens. And you, who were once estranged and hostile in your minds, in the midst of evil deeds, he has now reconciled in the body of his flesh, through his death, in order to present you before him consecrated, unblemished, irreproachable, if only you remain grounded and established in the faith, not shifting from the hope of the gospel which you have heard, which has been proclaimed to every creature under heaven, of which I, Paul, have been made a servant. This is a passage of such difficulty and of such importance that we shall have to spend considerable time on it. We shall divide what we must say about it into certain sections and we begin with the situation which gave it birth and with the whole view of Christ which Paul sets out in the letter. (1) THE (Colossians 1:15-23 continued) It is one of the facts of the human mind that a man thinks only as much as he has to. It is not until a man finds his faith opposed and attacked that he really begins to think out its implications. It is not until the Church is confronted with some dangerous heresy that she begins to realize the riches of orthodoxy. It is characteristic of Christianity that it can always produce new riches to meet a new situation. When Paul wrote Colossians, he was not writing in a vacuum. He was writing, as we have already seen in the introduction, to meet a very definite situation. There was a tendency of thought in the early Church called Gnosticism. Its devotees were called Gnostics, which more or less means the intellectual ones. These men were dissatisfied with what they considered the rude simplicity of Christianity and wished to turn it into a philosophy and to align it with the other philosophies which held the field at that time. The Gnostics began with the basic assumption that matter was altogether evil and spirit altogether good. They further held that matter was eternal and that it was out of this evil matter that the world was created. The Christian, to use the technical phrase, believes in creation out of nothing; the Gnostic believed in creation out of evil matter. Now God was spirit and if spirit was altogether good and matter essentially evil, it followed, as the Gnostic saw it, that the true God could not touch matter and, therefore, could not himself be the agent of creation. So the Gnostics believed that God put forth a series of emanations, each a little further away from God until at last there was one so distant from God, that it could handle matter and create the world. The Gnostics went further. As the emanations went further and further from God, they became more and more ignorant of him. And in the very distant emanations there was not only ignorance of God, but also hostility to him. The Gnostics came to the conclusion that the emanation who created the world was both ignorant of and hostile to the true God; and sometimes they identified that emanation with the God of the Old Testament. This has certain logical consequences. (i) As the Gnostics saw it, the creator was not God but someone hostile to him; and the world was not God's world but that of a power hostile to him. That is why Paul insists that God did create the world, and that his agent in creation was no ignorant and hostile emanation but Jesus Christ, his Son (Colossians 1:16). (ii) As the Gnostics saw it, Jesus Christ was by no means unique. We have seen how they postulated a whole series of emanations between the world and God. They insisted that Jesus was merely one of these emanations. He might stand high in the series; he might even stand highest; but he was only one of many. Paul meets this by insisting that in Jesus Christ all fullness dwells (Colossians 1:19); that in him there is the fullness of the godhead in bodily form (Colossians 2:9). One of the supreme objects of Colossians is to insist that Jesus is utterly unique and that in him there is the whole of God. (iii) As the Gnostics saw it, this had another consequence with regard to Jesus. If matter was altogether evil, it followed that the body was altogether evil. It followed further that he who was the revelation of God, could not have had a real body. He could have been nothing more than a spiritual phantom in bodily form. The Gnostics completely denied the real manhood of Jesus. In their own writings they, for instance, set it down that when Jesus walked, he left no footprints on the ground. That is why Paul uses such startling phraseology in Colossians. He speaks of Jesus reconciling man to God in his body of flesh (Colossians 1:22); he says that the fullness of the godhead dwelt in him bodily. In opposition to the Gnostics, Paul insisted on the flesh and blood manhood of Jesus. (iv) The task of man is to find his way to God. As the Gnostics saw it, that way was barred. Between this world and God there was this vast series of emanations. Before the soul could rise to God, it had to get past the barrier of each of these emanations. To pass each barrier special knowledge and special passwords were needed; it was these passwords and that knowledge that the Gnostics claimed to give. This meant two things. (a) It meant that salvation was intellectual knowledge. To meet that Paul insists that salvation is not knowledge; it is redemption and the forgiveness of sins. The Gnostic teachers held that the so-called simple truths of the gospel were not nearly enough. To find its way to God the soul needed far more than that; it needed the elaborate knowledge and the secret passwords which Gnosticism alone could give. So Paul insists that nothing more is needed than the saving truths of the gospel of Jesus Christ. (b) If salvation depended on this elaborate knowledge, it was clearly not for every man but only for the intellectual. So the Gnostics divided mankind into the spiritual and the earthly; and only the spiritual could be truly saved. Full salvation was beyond the scope of the ordinary man. It is with that in mind that Paul wrote the great verse Colossians 1:28. It was his aim to warn every man and to teach every man, and so to present every man mature in Christ Jesus. Against a salvation possible for only a limited intellectual minority, Paul presents a gospel which is for every man, however simple and unlettered or however wise and learned he may be. These, then, were the great Gnostic doctrines; and all the time we are studying this passage, and indeed the whole letter, we must have them in our mind, for only against them does Paul's language become intelligible and relevant. (2) WHAT JESUS CHRIST IS IN HIMSELF (Colossians 1:15-23 continued) In this passage Paul says two great things about Jesus, both of which are in answer to the Gnostics. The Gnostics had said that Jesus was merely one among many intermediaries and that, however great he might be, he was only a partial revelation of God. (i) Paul says that Jesus Christ is the image of the invisible God (Colossians 1:15). Here he uses a word and a picture which would waken all kinds of memories in the minds of those who heard it. The word is eikon (G1504), and image is its correct translation. Now, as Lightfoot points out, an image can be two things which merge into each other. It can be a representation; but a representation, if it is perfect enough, can become a manifestation. When Paul uses this word, he lays it down that Jesus is the perfect manifestation of God. To see what God is like, we must look at Jesus. He perfectly represents God to men in a form which they can see and know and understand. But it is what is behind this word that is of entrancing interest. (a) The Old Testament and the inter-testamental books have a great deal to say about Wisdom. In Proverbs the great passages on Wisdom are in Proverbs 2:1-22 and Proverbs 8:1-36 . There Wisdom is said to be co-eternal with God and to have been with God when he created the world. Now in the Wis 7:26, eikon (G1504) is used of Wisdom; Wisdom is the image of the goodness of God. It is as if Paul turned to the Jews and said, "All your lives you have been thinking and dreaming and writing about this divine Wisdom, which is as old as God, which made the world and which gives wisdom to men. In Jesus Christ this Wisdom has come to men in bodily form for all to see." Jesus is the fulfilment of the dreams of Jewish thought. (b) The Greeks were haunted by the thought of the Logos (G3056), the word, the reason of God. It was that Logos which created the world, which put sense into the universe, which kept the stars in their courses, which made this a dependable world, which put a thinking mind into man. This very word eikon (G1504) is used again and again by Philo of the Logos of God. "He calls the invisible and divine Logos, which only the mind can perceive, the image (eikon, G1504) of God" (Philo: Concerning the Creator of the World: 8). It is as if Paul said to the Greeks: "For the last six hundred years you have dreamed and thought and written about the reason, the mind, the word, the Logos of God; you called it God's eikon (G1504); in Jesus Christ that Logos has come plain for all to see. Your dreams and philosophies are all come true in him." (c) In these connections of the word eikon (G1504) we have been moving in the highest realms of thought, where only the philosophers can move familiarly. But there are two much simpler connections which would immediately flash across the minds of those who heard or read this for the first time. Their minds would at once go back to the creation story. There the old story tells of the culminating act of creation. "God said, Let us make man in our image.... So God created man in his own image, in the image of God he created him" (Genesis 1:26-27). Here indeed is illumination. Man was made that he might be nothing less than the eikon (G1504) of God, for the word in the Genesis story is the same. That is what man was meant to be, but sin came in and man never achieved his destiny. By using this word of Jesus, Paul in effect says, "Look at this Jesus. He shows you not only what God is; he also shows you what man was meant to be. Here is manhood as God designed it. Jesus is the perfect manifestation of God and the perfect manifestation of man." There is in Jesus Christ the revelation of godhead and the revelation of manhood. (d) But we come at last to something much simpler than any of these things. And there is no doubt that many of the simpler of Paul's readers would think of this. Even if they knew nothing of the Wisdom Literature and nothing of Philo and nothing of the Genesis story they would know this. Eikon (G1504)--sometimes in its diminutive form eikonion--was the word which was used for a portrait in Greek. There is a papyrus letter from a soldier lad called Apion to his father Epimachus. Near the end he writes: "I send you a little portrait (eikonion) of myself painted by Euctemon." It is the nearest equivalent in ancient Greek to our word photograph. But this word had still another use. When a legal document was drawn up, such as a receipt or an IOU, it always included a description of the chief characteristics and distinguishing marks of the contracting parties, so that there could be no mistake. The Greek word for such a description is eikon (G1504). The eikon (G1504), therefore, was a kind of brief summary of the personal characteristics and distinguishing marks of the contracting parties. So, then, to the very simplest Paul is saying, "You know how if you enter into a legal agreement, there is included an eikon (G1504), a description by which you may be recognized. Jesus is the portrait of God. In him you see the personal characteristics and the distinguishing marks of God. If you want to see what God is like, look at Jesus." (ii) The other word Paul uses is in Colossians 1:19. He says that Jesus is the pleroma (G4138) of God. Pleroma (G4138) means fullness, completeness. This is the word which is needed to complete the picture. Jesus is not simply a sketch of God or a summary and more than a lifeless portrait of him. In him there is nothing left out; he is the full revelation of God, and nothing more is necessary. (3) WHAT JESUS CHRIST IS TO (Colossians 1:15-23 continued) We will remember that according to the Gnostics the work of creation was carried out by an inferior god, ignorant of and hostile to the true God. It is Paul's teaching that God's agent in creation is the Son and in this passage he has four things to say of the Son in regard to creation. (i) He is the firstborn of all creation (Colossians 1:15). We must be very careful to attach the right meaning to this phrase. As it stands in English it might well mean the Son was the first person to be created, but in Hebrew and Greek thought the word firstborn (prototokos, G4416) has only very indirectly a time significance. There are two things to note. Firstborn is very commonly a title of honour. Israel, for instance, as a nation is the firstborn son of God (Exodus 4:22). The meaning is that the nation of Israel is the most favoured child of God. Second, we must note that firstborn is a title of the Messiah. In Psalms 89:27, as the Jews themselves interpreted it, the promise regarding the Messiah is "I will make him my firstborn, higher than the kings of the earth." Clearly firstborn is not used in a time sense at all, but in the sense of special honour. So when Paul says of the Son that he is the firstborn of all creation, he means that the highest honour which creation holds belongs to him. If we wish to keep the time sense and the honour sense combined, we may translate the phrase: "He was begotten before all creation." (ii) It was by the Son that all things were created (Colossians 1:16). This is true of things in heaven and things in earth, of things seen and unseen. The Jews themselves, and even more the Gnostics, had a highly-developed system of angels. With the Gnostics that was only to be expected with their long series of intermediaries between man and God. Thrones, lordships, powers and authorities were different grades of angels having their places in different spheres of the seven heavens. Paul dismisses them all with complete indifference. He is in effect saying to the Gnostics, "You give a great place in your thinking to angels. You rate Jesus Christ merely as one of them. So far from that, he created them." Paul lays it down that the agent of God in creation is no inferior, ignorant and hostile secondary god, but the Son himself. (iii) It was for the Son that all things were created (Colossians 1:17). The Son is not only the agent of creation, he is also the goat of creation. That is to say, creation was created to be his and that in its worship and its love he might find his honour and his joy. (iv) Paul uses the strange phrase: "In him all things hold together." This means that not only is the Son the agent of creation in the beginning and the goat of creation in the end, but between the beginning and the end, during time as we know it, it is he who holds the world together. That is to say, all the laws by which this world is order and not chaos are an expression of the mind of the Son. The law of gravity and the rest, the laws by which the universe hangs together, are not only scientific laws but also divine. So, then, the Son is the beginning of creation, and the end of creation, and the power who holds creation together, the Creator, the Sustainer, and the Final Goal of the world. (4) WHAT JESUS CHRIST IS TO THE CHURCH (Colossians 1:15-23 continued) Paul sets out in verse 18 what Jesus Christ is to the Church; and he distinguishes four great facts in that relationship. (i) He is the head of the body, that is, of the Church. The Church is the body of Christ, that is, the organism through which he acts and which shares all his experiences. But, humanly speaking, the body is the servant of the head and is powerless without it. So Jesus Christ is the guiding spirit of the Church; it is at his bidding that the Church must live and move. Without him the Church cannot think the truth, cannot act correctly, cannot decide its direction. There are two things combined here. There is the idea of privilege. It is the privilege of the Church to be the instrument through which Christ works. There is the idea of warning. If a man neglects or abuses his body, he can make it unfit to be the servant of the great purposes of his mind; so by indisciplined and careless living the Church can unfit herself to be the instrument of Christ, who is her head. (ii) He is the beginning of the Church. The Greek word for beginning is arche (G746), which means beginning in a double sense. It means not only first in the sense of time, as, for instance, A is the beginning of the alphabet and I is the beginning of the series of numbers. It means first in the sense of the source from which something carne, the moving power which set something in operation. We will see more clearly what Paul is getting at, if we remember what he has just said. The world is the creation of Christ; and the Church is the new creation of Christ. She is his new creation By water and the word. Christ is the, source of the Church's life and being and the director of her continued activity. (iii) He is the firstborn from among the dead. Here Paul comes back to the event which was at the centre of all the thinking and belief and experience of the Early Church--the Resurrection. Christ is not merely someone who lived and died and of whom we read and learn. He is someone who, because of his Resurrection, is alive for evermore and whom we meet and experience, not a dead hero nor a past founder, but a living presence. (iv) The result of all this is that he has the supremacy in all things. The Resurrection of Jesus Christ is his title to supreme lordship. By his Resurrection he has shown that he has conquered every opposing power and that there is nothing in life or in death which can bind him. So there are four great facts about Jesus Christ in his relationship to the Church, which now we can put in order. He is the living Lord; he is the source and origin of the Church; he is the constant director of the Church; and he is the Lord of all, by virtue of his victory over death. (5) WHAT JESUS CHRIST IS TO ALL THINGS (Colossians 1:15-23 continued) In Colossians 1:19-20 Paul sets down certain great truths about the work of Christ for the whole universe. (i) The object of his coming was reconciliation. He came to heal the breach and bridge the chasm between God and man. We must note one thing quite clearly and always retain it in our memories. The initiative in reconciliation was with God. The New Testament never talks of God being reconciled to men, but always of men being reconciled to God. God's attitude to men was love, and it was never anything else. Sometimes a theology is preached which implies that something that Jesus did changed God's attitude from wrath into love. There is no justification in the New Testament for any such view. It was God who began the whole process of salvation. It was because God so loved the world that he sent his Son. His one object in sending his Son into this world was to woo men back to himself and, as Paul puts it, to reconcile all things to himself. (ii) The medium of reconciliation was the blood of the Cross. The dynamic of reconciliation was the death of Jesus Christ. What does Paul mean? He means exactly what he said in Romans 8:32 : "He who did not spare his own Son, but gave him up for us all, will he not also give us all things with him?" In the death of Jesus, God is saying to us, "I love you like that. I love you enough to see my Son suffer and die for you." The Cross is the proof that there is no length to which the love of God will refuse to go in order to win men's hearts; and a love like that demands an answering love. If the Cross will not waken love in men's hearts, nothing will. (iii) We must note that Paul says that in Christ God was reconciling all things to himself. The Greek is a neuter (panta, G3956). The point is that the reconciliation of God extends not only to all persons but to all creation, animate and inanimate. The vision of Paul was a universe in which not only the people but the very things were redeemed. This is an amazing thought. There is no doubt that Paul was thinking of the Gnostics. We will remember that they, regarding matter as essentially and incurably evil, therefore regarded the world as evil. But, as Paul sees it, the world is not evil. It is God's world and shares in the universal reconciliation. There is a lesson and a warning here. Too often in Christianity there has been suspicion of the world. "Earth is a desert drear." We remember the story of the Puritan. Someone said to him, as they walked along the road, "That's a lovely flower". And the Puritan answered, "I have learned to call nothing lovely in this lost and sinful world." So far from being Christian, that attitude is in fact heresy. It was the very attitude of the Gnostic heretics who threatened to destroy the faith. This is God's world and it is a redeemed world, for in some amazing way God in Christ was reconciling the whole universe of men and living creatures and even inanimate things to himself. (iv) The passage ends with a curious little phrase. Paul says that this reconciliation extended not only to things on earth but also to things in heaven. How was it that any reconciliation was necessary for heavenly things? This has exercised the ingenuity of many commentators; let us look at some of the explanations. (a) It has been suggested that even the heavenly places and the angels there were under sin and needed to be reconciled to God. In Job we read: "His angels he charges with error" (Job 4:18). "The heavens are not clean in his sight" (Job 15:15). So it is suggested that even the angelic beings needed the reconciliation of the Cross. (b) Origen, the great universalist, thought that the phrase referred to the devil and his angels and he believed that in the end even they would be reconciled to God through the work of Jesus Christ. (c) It has been suggested that when Paul said that the reconciling work of Christ extended to all things in earth and in heaven, he did not mean anything definite but was simply using a magnificent and sonorous phrase in which the complete adequacy of the reconciling work of Christ was set out. (d) The most interesting suggestion was made by Theodoret and followed by Erasmus. It was that the point is not that the heavenly angels were reconciled to God, but that they were reconciled to men. The suggestion is that the angels were angry with men for what they had done to God and wished to destroy them; and the work of Christ took away their wrath when they saw how much God still loved men. However these things may be, this much is certain, God's aim was to reconcile men to himself in Jesus Christ, the medium by which he did so was the death of Christ which proved that there were no limits to his love, and that reconciliation extends to all the universe, earth and heaven alike. (6) THE AIM AND OF (Colossians 1:15-23 continued) In Colossians 1:21-23 are set out the aim and the obligation of reconciliation. (i) The aim of reconciliation is holiness. Christ carried out his sacrificial work of reconciliation in order to present us to God consecrated and irreproachable. It is easy to twist the idea of the love of God and to say, "Well, if God loves me like this and wishes nothing but reconciliation, sin does not matter. I can do what I like and God will still love me." The reverse is true. The fact that a man is loved does not give him carte blanche to do as he likes; it lays upon him the greatest obligation in the world, the obligation of being worthy of that love. In one sense the love of God makes things easy, for it takes away our fear of him and assures us that we are no longer criminals at the bar of judgment, certain of nothing but condemnation. But in another sense it makes things agonizingly and almost impossibly difficult, for it lays upon us this ultimate obligation of seeking to be worthy of that love. (ii) Reconciliation has another kind of obligation, that of standing fast in the faith and never abandoning the hope of the gospel. Reconciliation demands that through sunshine and through shadow we should never lose confidence in the love of God. Out of the wonder of reconciliation are born the strength of unshakable loyalty and the radiance of unconquerable hope. THE AND THE TASK (Colossians 1:24-29) 1:24-29 Now I rejoice in my sufferings for you, and in my flesh, for the sake of his body, I fill up what is lacking in the afflictions of Christ. By his body, I mean the Church, of which I was made a servant, according to the office which God gave me to exercise for your sakes. That office is to make the word of God fully known, that secret which has remained hidden throughout all the ages and the generations, but which has now been made manifest to God's dedicated people; for God desired to make known to them how great was the glorious wealth among the Gentiles of this secret now revealed, and that secret is, Christ in you, your glorious hope. It is that Christ whom we proclaim, warning every man, and teaching every man in all wisdom, that we may present every man complete in Christ. That is the end for which I toil, striving with his energy, which works mightily within me. Paul begins this passage with a daring thought. He thinks of the sufferings through which he is passing as completing the sufferings of Jesus Christ himself. Jesus died to save his Church; but the Church must be upbuilt and extended; it must be kept strong and pure and true; therefore, anyone who serves the Church by widening her borders, establishing her faith, saving her from errors, is doing the work of Christ. And if such service involves suffering and sacrifice, that affliction is filling up and sharing the very suffering of Christ. To suffer in the service of Christ is not a penalty but a privilege, for it is sharing in his work. Paul sets out the very essence of the task which has been given him by God. That task was to bring to men a new discovery, a secret kept throughout the ages and the generations and now revealed. This was that the glorious hope of the gospel was not only for the Jews but for all men everywhere. Paul's great contribution to the Christian faith was that he took Christ to the Gentiles and destroyed for ever the idea that God's love and mercy were the property of any one people or any one nation. That is why Paul is in a special sense our saint and our apostle. Had it not been for him Christianity might have become nothing wider than a new Judaism, and we and all other Gentiles might never have received it. So Paul sets down his great aim. It is to warn every man, and to teach every man, and to present every man complete in Christ. The Jew would never have agreed that God had any use for every man; he would have refused to accept that he was the God of the Gentiles. This idea would have seemed incredible and even blasphemous. The Gnostic would never have agreed that every man could be warned and taught and presented complete to God. He believed that the knowledge necessary for salvation was so involved and difficult that it must be the possession of the spiritual aristocracy and the chosen few. E. J. Goodspeed quotes a passage from Walter Lipman's Preface to Morals: "As yet no teacher has ever appeared who was wise enough to know how to teach his wisdom to all mankind. In fact, the great teachers have attempted nothing so utopian. They were quite well aware how difficult for most men is wisdom, and they have confessed frankly that the perfect life was for the select few. It is arguable, in fact, that the very idea of teaching the highest wisdom to all men is the recent notion of a humanitarian and romantically democratic age, and that it is quite foreign to the thought of all great teachers." It has always been the case that men have openly or tacitly agreed that wisdom is not for every one. The fact is that the only thing in this world which is for every man is Christ. It is not every man who can be a thinker. There are gifts which are not granted to every man. Not every man can master every craft, or even every game. There are those who are colour-blind and to whom the loveliness of art means nothing. There are those who are tone-deaf and for whom the glory of music does not exist. Not every man can be a writer or a student or a preacher or a singer. Even human love at its highest is not granted to all men. There are gifts a man will never possess; there are privileges a man will never enjoy; there are heights of this world's attainment which a man will never scale; but to every man there is open the good news of the gospel, the love of God in Christ Jesus and the trans-forming power which can bring holiness into life. -Barclay's Daily Study Bible (NT) Chapter 1 (Colossians 1:1) 1:1 This is a letter from Paul, an apostle of Jesus Christ by the will of God, and from Timothy, the brother, to the dedicated people of God and faithful brothers in Christ who are in Colosse. A dedicated Christian cannot write a single sentence without making clear the great beliefs which underlie all his thought. Paul had never actually been in Colosse and so he has to begin by making clear what right he has to send a letter to the Colossians. He does that in one word; he is an apostle. The word apostolos (G652) literally means one who is sent out. Paul's right to speak is that he has been sent out by God to be his ambassador to the Gentiles. Moreover, he is an apostle by the will of God. That office is not something which he has earned or achieved; it is something which has been given him by God. "You did not choose me," said Jesus, "but I chose you" (John 15:16). Here, right at the outset of the letter, is the whole doctrine of grace. A man is not what he has made himself, but what God has made him. With himself Paul associates Timothy; and he gives him a lovely title. He calls him the brother, a title which is given to Quartus (Romans 16:23); to Sosthenes (1 Corinthians 1:1); to Apollos (1 Corinthians 16:12). The fundamental necessity for Christian service and for Christian office is brotherliness. Premanand, highborn Indian who became a Christian, tells in his autobiography of Father E. F. Brown of the Oxford Mission in Calcutta. E. F. Brown was every man's friend; but he was specially the friend of the hackney carriage drivers, the carters, the tram conductors, the menial servants, and the hundreds of poor street boys. Later in his life, when he was travelling about India, Premanand would often meet people who had stayed in Calcutta, and they would always ask for E. F. Brown, saying, "Is that friend of the Calcutta street boys still alive, who used to walk arm-in-arm with the poor?" Sir Henry Lunn tells how his father used to describe his grandfather: "He was a friend of the poor without patronage, and of the rich without subservience." To use our modern idiom, the first necessity for Christian service is the ability to "get alongside" all kinds of people. Timothy is not described as the preacher, the teacher, the theologian, the administrator, but as the brother. He who walks in aloofness can never be a real servant of Jesus Christ. Another interesting and significant fact is that this opening address is to God's dedicated people and to the faithful brothers in Colosse. In the matter of opening addresses Paul's custom changed. In his earlier letters he always addressed the letter to the Church. I and 2 Thessalonians, I and 2 Corinthians and Galatians are all addressed to the Church of the district to which they are sent. But beginning with Romans his letters are all addressed to God's dedicated people in such and such a place. It is so in Romans, Colossians, Philippians and Ephesians. As Paul grew older, he came more and more to see what matters is individual people. The Church is not a kind of abstract entity; it is individual men and women and children. As the years went on, Paul began to see the Church in terms of individuals hence this style of greeting. The openings, greeting closes with a most significant placing of two things side by side. He writes to the Christians who are in Colosse and who are in Christ. A Christian always moves in two spheres. He is in a certain place in this world; but he is also in Christ. He lives in two dimensions. He lives in this world whose duties he does not treat lightly; but above and beyond that he lives in Christ. In this world he may move from place to place; but wherever he is, he is in Christ. That is why outward circumstances make little difference to the Christian; his peace and his joy are not dependent on them. That is why he will do any job with all his heart. It may be menial, unpleasant, painful, it may be far less distinguished than he might expect to have; its rewards may be small and its praise non-existent; nevertheless the Christian will do it diligently, uncomplainingly and cheerfully, for he is in Christ and does all things as to the Lord. We are all in our own Colosse, but we are all in Christ, and it is Christ who sets the tone of our living. THE DOUBLE (Colossians 1:2-8) 1:2-8 Grace be to you and peace from God our Father. We always thank God, the Father of our Lord Jesus Christ, for you in our prayers; for we have heard of your faith in Christ Jesus, and of the love you have to all God's dedicated people, because of the hope which is laid up for you in heaven. Of that hope you have already heard in the true word of the gospel, which has come to you, just as in all the world it is bearing fruit and increasing, just as it did among you too, from that day on which you heard and knew the grace of God as it truly is, as you leamed it from Epaphras, my beloved fellow-bondman, who is a faithful servant of Christ on our behalf, and who has made known to us your love in the Spirit. Here we are presented with the essence of the Christian life. The fact which delights Paul's heart and for which he gives God thanks is that he has been told that the Colossians are showing two great qualities in their lives, faith in Christ and love for their fellow-men. These are the two sides of the Christian life. The Christian must have faith; he must know what he believes. But he must also have love for men; he must turn that belief into action. It is not enough simply to have faith, for there can be an orthodoxy which knows no love. It is not enough only to have love for men, for without real belief that love can become mere sentimentality. The Christian has a double commitment--he is committed to Jesus Christ and he is committed to his fellow-men. Faith in Christ and love to men are the twin pillars of the Christian life. That faith and love depend on the hope that is laid up in heaven. What exactly does Paul mean? Is he asking the Colossians to show faith in Christ and love for men only for the hope of some reward that is going to come to them some day? Is this "pie in the sky"? There is something much deeper than that here. Think of it this way. Loyalty to Christ may involve a man in all kinds of loss and pain and suffering. There may be many things to which he has to say goodbye. The way of love may seem to many to be the way of a fool. Why spend life in selfless service? Why not use it "to get on" as the world counts getting on? Why not push the weaker brother out of the way? The answer is--because of the hope that is set before us. As C. F. D. Moule puts it, that hope is the certainty that, in spite of the world's ways, God's way of love has the last word. As James Russell Lowell put it in "The Present Crisis," the hope is that: Though the cause of Evil prosper, yet 'tis truth alone is strong... Truth for ever on the scaffold, Wrong for ever on the throne; Yet that scaffold sways the future, and, behind the dim unknown, Standeth God within the shadow, keeping watch above his own. The Christian hope is that God's way is the best way and that the only real peace, the only real joy, the only true and lasting reward are to be found in it. Loyalty to Christ may bring trouble here--but that is not the last word. The world may laugh contemptuously at the folly of the way of love--but the foolishness of God is wiser than the wisdom of man. The Christian hope is the confidence that it is better to stake one's life on God than to believe the world. THE ESSENCE OF THE GOSPEL (Colossians 1:2-8 continued) Colossians 1:6-8 are a kind of summary of what the gospel is and does. Paul has much to say of the hope, to which the Colossians have already listened and which they have already accepted. (i) The gospel is good news of God. Its message is of a God who is a Friend and Lover of the souls of men. First and foremost, the gospel sets us in a right relationship with God. (ii) The gospel is truth. All previous religions could be entitled "guesses about God." The Christian gospel gives a man not guesses but certainties about God. (iii) The gospel is universal. It is for all the world. It is not confined to any one race or nation, nor to any one class or condition. Very few things in this world are open to all men. A man's mental calibre decides the studies he can undertake. A man's social class decides the circle amidst which he will move. A man's material wealth determines the possessions he can amass. A man's particular gifts decide the things he can do. But the message of the gospel is open without exception to all men. (iv) The gospel is productive. It bears fruit and increases. It is the plain fact of history and experience that the gospel has power to change individual men and the society in which men live. It can change the sinner into a good man and can slowly take the selfishness and the cruelty out of society so that all men may have the chance God would wish them to have. (v) The gospel tells of grace. It is not so much the message of what God demands as of what he offers. It tells not so much of his demand from men as of his gift to men. (vi) The gospel is humanly transmitted. It was Epaphras who brought it to the Colossians. There must be a human channel through which the gospel can come to men. And this is where we come in. The possession of the good news of the gospel involves the obligation to share it. That which is divinely given must be humanly passed on. Jesus Christ needs us to be the hands and feet and lips which will bring his gospel to those who have never heard it. THE ESSENCE OF PRAYER'S REQUEST (Colossians 1:9-11) 1:9-11 That, in fact, is why, from the day we heard about it, we do not cease to pray for you, asking that you may be filled with an ever-growing knowledge of his will, in all spiritual wisdom and understanding, so that you may conduct yourselves worthily of the Lord, and in such a way as to be altogether pleasing to him, bearing fruit in every good work, and increasing in the fuller knowledge of God. May you continue to be strengthened with all strength according to his glorious power, so that you may possess all fortitude and patience with joy. It is a very precious thing to hear the prayers of a saint for his friends; and that is what we hear in this passage. It may well be said that this passage teaches us more about the essence of prayer's request than almost any other in the New Testament. From it we learn, as C. F. D. Moule has said, that prayer makes two great requests. It asks for the discernment of God's will and then for the power to perform that will. (i) Prayer begins by asking that we may be filled with an ever-growing knowledge of the will of God. Its great object is to know the will of God. We are trying not so much to make God listen to us as to make ourselves listen to him; we are trying not to persuade God to do what we want, but to find out what he wants us to do. It so often happens that in prayer we are really saying, "Thy will be changed," when we ought to be saying, "Thy will be done." The first object of prayer is not so much to speak to God as to listen to him. (ii) This knowledge of God must be translated into our human situation. We pray for spiritual wisdom and understanding. Spiritual wisdom is sophia (G4678), which we could describe as knowledge of first principles. Understanding is sunesis (G4907), which is what the Greeks sometimes described as critical knowledge, meaning the ability to apply first principles to any given situation which may arise in life. So when Paul prays that his friends may have wisdom and understanding, he is praying that they may understand the great truths of Christianity and may be able to apply them to the tasks and decisions which meet them in everyday living. A man may quite easily be a master of theology and a failure in living; able to write and talk about the eternal truths and yet helpless to apply them to the things which meet him every day. The Christian must know what Christianity means, not in a vacuum but in the business of living. (iii) This knowledge of God's will, and this wisdom and understanding, must issue in right conduct. Paul prays that his friends may conduct themselves in such a way as to please God. There is nothing in this world so practical as prayer. It is not escape from reality. Prayer and action go hand in hand. We pray not in order to escape life but in order to be better able to meet it. (iv) To do this we need power. Therefore, Paul prays that his friends may be strengthened with the power of God. The great problem in life is not to know what to do but to do it. For the most part, we are well aware in any given situation what we ought to do; our problem is to put that knowledge into action. What we need is power; and that we receive in prayer. If God merely told us what his will was, that might well be a frustrating situation; but he not only tells us his will, he also enables us to perform it. Knowledge we ask not, knowledge thou hast lent, But Lord--the will, there lies our deepest need. Grant us to build above the high intent-- The deed--the deed. Through prayer we reach the greatest gift in all the world--knowledge plus power. THE THREE GREAT GIFTS (Colossians 1:9-11 continued) What we might call the asking part of Paul's prayer ends with a prayer for three great qualities. He prays that his Colossian friends may possess all fortitude, patience and joy. Fortitude and patience are two great Greek words which often keep company. Fortitude is hupomone (G5281) and patience is makrothumia (G3115). There is a distinction between these two words. It would not be true to say that Greek always rigidly observes this distinction, but it is there when the words occur together. Hupomone (G5281) is translated patience in the King James Version. But it does not mean patience in the sense of simply bowing the head and letting the tide of events flow over one. It means not only the ability to bear things, but the ability, in bearing them, to turn them into glory. It is a conquering patience. Hupomone (G5281) is the ability to deal triumphantly with anything that life can do to us. Makrothumia (G3115) is usually translated long-suffering in the King James Version. Its basic meaning is patience with people. It is the quality of mind and heart which enables a man so to bear with people that their unpleasantness and maliciousness and cruelty will never drive him to bitterness, that their unteachableness will never drive him to despair, that their folly will never drive him to irritation, and that their unloveliness will never alter his love. Makrothumia (G3115) is the spirit which never loses patience with, belief in, and hope for men. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/dsb/ Chapter 2 LOVE'S (Colossians 2:1) 2:1 I want you to know how great a struggle I am going through for you, and for the people of Laodicaea, and for all those who have never seen me face to face. Here is a brief lifting of the curtain and a poignant glimpse into Paul's heart. He is going through a struggle for these Christians whom he had never seen but whom he loved. He associates the Laodicaeans with the Colossians, and speaks of all those who had never seen his face. He is thinking of the Christians in that group of three towns in the Lycus valley, Laodicaea, Hierapolis and Colosse and picturing them in his mind's eye. The word he uses for struggle is a vivid word; it is agon (G73), from which comes our own word agony. Paul is fighting a hard battle for his friends. We must remember that, when he wrote this letter, he was in prison in Rome, awaiting judgment and almost certain condemnation. What then was his struggle? (i) It was a struggle in prayer. He must have longed to go to Colosse himself. He must have longed to face the false teachers and deal with their arguments and recall those who were straying from the truth. But he was in prison. There had come a time when there was nothing left to do but to pray; what he could not do himself, he must leave to God. So Paul wrestled in prayer for those whom he could not see. When time and distance and circumstance separate us from those whom we long to help, there is always one way left to help them and that is the way of prayer. (ii) It may well be that there was another struggle going on in Paul's mind. He was a human being with all a man's natural problems. He was in prison, awaiting trial before Nero, and the issue was almost certainly death. It would have been easy to play the coward and abandon the truth for the sake of safety. Paul well knew that such a desertion would be disastrous in its consequences. If the young Churches knew that Paul had denied Christ, the heart would be taken from them and it would be the end of Christianity for many. His struggle was not for himself alone; it was also for those whose eyes were fixed upon him as their leader and father in the faith. We do well to remember that in any situation there are those who are watching us; and that our action will either confirm or destroy their faith. Our struggle is never for ourselves alone; always the honour of Christ is in our hands and the faith of others in our keeping. (i) THE MARKS OF THE CHURCH (Colossians 2:2-7) 2:2-7 My struggle is that their hearts may be encouraged, that they may be united together in love, that they may come to all the wealth of the assured ability to take the right decision in any situation, to the knowledge of that truth which only God's own may know, I mean of Christ, in whom are hidden all the treasures of wisdom and of knowledge. I say this so that no one may lead you into error by false reasoning with persuasive arguments. For, even if I am absent from you in the body, I am with you in spirit, happy when I see you maintaining your ranks and the solid bulwark of your faith in Christ. So, then, as you have received Christ Jesus the Lord, live your life in him. Continue to remain firmly rooted, and go on being built up in him. Continue to be established more and more firmly in the faith, as you were taught it, and to overflow with thanksgiving. Here is Paul's prayer for the Church, and in it we distinguish the great marks which should distinguish a living and faithful Church. (i) It should be a Church of courageous hearts. Paul prays that their hearts may be encouraged. The word which he uses is parakalein (G3870). Sometimes that word means to comfort, sometimes to exhort, but always at the back of it there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. One of the Greek historians uses it in a most interesting and suggestive way. There was a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakalein (G3870) means here. It is Paul's prayer that the Church may be filled with that courage which can cope with any situation. (ii) It should be a Church in which the members are knit together in love. Without love there is no real Church. Methods of Church government and ritual are not what matter. These things change from time to time and from place to place. The one mark which distinguishes a true Church is love for God and for the brethren. When love dies, the Church dies. (iii) It should be a church equipped with every kind of wisdom. Paul here uses three words for wisdom. (a) In Colossians 2:2 he uses sunesis (G4907), which the Revised Standard Version translates understandingly. We have already seen that sunesis (G4907) is what we might call critical knowledge. it is the ability to assess any situation and decide what practical course of action is necessary within it. A real Church will have the practical knowledge of what to do whenever action is called for. (b) He says that in Jesus are hid all the treasures of wisdom an knowledge. Wisdom is sophia (G4678) and knowledge is gnosis (G1108). These two words do not simply repeat each other; there is a difference between them. Gnosis (G1108) is the power, almost intuitive and instinctive, to grasp the truth when we see it and hear it. But sophia (G4678) is the power to confirm and to commend the truth with wise and intelligent argument, once it has been intuitively grasped. Gnosis (G1108) is that by which a man grasps the truth; sophia (G4678) is that by which a man is enabled to give a reason for the hope that is in him. So, then, the real Church will have the clear-sighted wisdom which can act for the best in any given situation; the wisdom which can instinctively recognize and grasp the truth when it sees it; and the wisdom which can make the truth intelligible to the thinking mind, and persuasively commend it to others. All this wisdom, says Paul, is hidden in Christ. The word he uses for hidden is apokruphos (G614). His very use of that word is a blow aimed at the Gnostics. Apokruphos (G614) means hidden from the common gaze, and therefore secret. We have seen that the Gnostics believed that a great mass of elaborate knowledge was necessary for salvation. That knowledge they set. down in their books which they called apokruphos (G614) because they were barred to the ordinary man. By using this one word Paul is saying, "You Gnostics have your wisdom hidden from ordinary people; we too have our knowledge, but it is not hidden in unintelligible books; it is hidden in Christ and therefore open to all men everywhere." The truth of Christianity is not a secret which is hidden but a secret which is revealed. (ii) THE MARKS OF THE CHURCH (Colossians 2:2-7 continued) (iv) The true Church must have the power to resist seductive teaching. It must be such that men cannot beguile it with enticing words. Enticing words translates the Greek word pithanologia (G4086). This was a word of the law-courts; it was the word used for the persuasive power of a lawyer's arguments, which could enable the criminal to escape his just punishment. The true Church should have such a grip of the truth that it is unmoved by seductive arguments. (v) The true Church should have in it a soldier's discipline. As the Revised Standard Version has it, Paul is glad to hear of the order and of the firmness of the faith of the Colossians. These two words present a vivid picture, for they are both military words. The word translated order is taxis (G5010), which means a rank or an ordered arrangement. The Church should be like an ordered army, with every man in his appointed place, ready and willing to obey the word of command. The word translated firmness is stereoma (G4733), which means a solid bulwark, an immovable phalanx. It describes an army set out in an unbreakable square, solidly immovable against the shock of the enemy's charge. Within the Church there should be disciplined order and strong steadiness, like the order and steadiness of a trained and disciplined body of troops. (vi) In the true Church life must be in Christ. Its members must walk in Christ; their whole lives must be lived in his conscious presence. They must be rooted and built in him. There are two pictures here. The word used for rooted is the word which would be used of a tree with its roots deep in the soil. The word used for built is the word which would be used of a house erected on a firm foundation. Just as the great tree is deep-rooted in the soil and draws its nourishment from it, so the Christian is rooted in Christ, the source of his life and strength. Just as the house stands fast because it is built on strong foundations, so the Christian life is resistant to any storm because it is founded on the strength of Christ. Christ is alike the source of the Christian's life and the foundation of his stability. (vii) The true Church holds fast to the faith which it has received. It never forgets the teaching about Christ which it has been taught. This does not mean a frozen orthodoxy in which all adventure of thought is heresy. We have only to remember how in Colossians Paul strikes out new lines in his thinking about Jesus Christ to see how far that was from his intention. But it does mean that there are certain beliefs which remain the foundation and do not change. Paul might travel down new pathways of thought but he always began and ended with the unchanging and unchangeable truth that Jesus Christ is Lord. (viii) The distinguishing mark of the true Church is an abounding and overflowing gratitude. Thanksgiving is the constant and characteristic note of the Christian life. As J. B. Lightfoot put it: "Thanksgiving is the end of all human conduct, whether observed in words or works." The one concern of the Christian is to tell in words and to show in life his gratitude for all that God has done for him in nature and in grace. Epictetus was not a Christian, but that little, old, lame slave who became one of the great moral teachers of paganism, wrote: "What else can I, a lame old man, do but sing hymns to God? If, indeed, I were a nightingale, I would be singing as a nightingale; if a swan, as a swan. But, as it is, I am a rational being, therefore I must be singing hymns of praise to God. This is my task; I do it, and will not desert this post, as long as it may be given me to fill it; and I exhort You to join with me in this same song." (Epictetus, Discourses 1. 1 6.21). The Christian will always praise God from whom all blessings flow. TO CHRIST (Colossians 2:8-23) 2:8-23 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world, and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism, and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. God made you alive with him, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins, and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame, and, through the Cross, led them captive in his triumphal train. Let no one take you to task in matters of food or drink, or with regard to yearly festivals and monthly new moons and weekly sabbaths. These are only the shadow of things to come; the real substance belongs to Christ. Let no one rob you of your prize by walking in ostentatious humility in the worship of angels, making a parade of the things he has seen, vainly inflated with pride because he is dominated by his sinful human nature and not holding fast to the head, from whom the whole body, supplied and held together by the joints and muscles, increases with the increase which only God can give. If you died with Christ to the elements of this world, why do you continue to submit yourselves to their rules and regulations, as if you were still living in a world without God? "Handle not! Taste not! Touch not!" are their slogans. These are rules which are humanly taught and humanly imposed, and they are rules which deal with things which are destined for decay as soon as they are used. These things have a reputation for wisdom, with their self-imposed devotion and their flaunting humility and their stern treatment of the body, but they have no kind of value in remedying the indulgence of sinful human nature. There can be no doubt that for us this is one of the most difficult passages Paul ever wrote. For those who heard or read it for the first time it would be crystal clear. The trouble is that it is packed from beginning to end with allusions to the false teaching which was threatening to wreck the Colossian Church. We do not know precisely what that teaching was. Therefore the allusions are obscure and we can only guess. But every sentence and every phrase would go straight home to the minds and the hearts of the Colossians. It is so difficult that we propose to treat it in a slightly different way from our usual practice. We have set it out as a whole, in what is more of a paraphrase than a translation. We will take out its leading ideas, for it is possible to see the main lines of the false teaching which was troubling Colosse; and then, after we have looked at it as a whole, we shall examine it in more detail in shorter sections. One thing clear is that the false teacher swished the Colossians to accept what can only be called additions to Christ. They were teaching that Jesus Christ himself is not sufficient; that he was not unique; that he was one among many manifestations of God; and that it was necessary to know and to serve other divine powers in addition to him. We can distinguish five additions to Christ which these false teachers wished to make. (i) They wished to teach men an additional philosophy (Colossians 2:8). As they saw it, the simple truth preached by Jesus and preserved in the gospel was not enough. It had to be filled out by an elaborate system of pseudo-philosophical thought which was far too difficult for the simple and which only the intellectual could understand. (ii) They wished men to accept a system of astrology (Colossians 2:8). As we shall see, there is a doubt about the meaning but we think it most likely that the elements of the world were the elemental spirits of the universe, especially of the stars and the planets. It was the teaching of these false teachers that men were still under these influences and needed a special knowledge, beyond that which Jesus could give, to be liberated from them. (iii) They wished to impose circumcision on Christians (Colossians 2:11). Faith was not enough; circumcision had to be added. A badge in the flesh was to take the place of, or at least be an addition to, an attitude of the heart. (iv) They wished to lay down ascetic, rules and regulations (Colossians 2:16, Colossians 2:20-23). They wished to introduce all kinds of rules and regulations about what a man might eat and drink and about what days he must observe as festivals and fasts. All the old Jewish regulations--and more--were to be brought back. (v) They wished to introduce the worship of angels (Colossians 2:18). They were teaching that Jesus was only one of many intermediaries between God and man and that all these intermediaries must receive their worship. It can be seen that here there is a mixture of Gnosticism and Judaism. The intellectual knowledge and the astrology come direct from Gnosticism; the asceticism and the rules and regulations from Judaism. What happened was this. We have seen that the Gnostics believed that all kinds of special knowledge, beyond the gospel, was needed for salvation. There were Jews who joined forces with the Gnostics and declared that the special knowledge required was none other than the knowledge which Judaism could give. This explains why the teaching of the Colossians' false teachers combined the beliefs of Gnosticism with the practices of Judaism. The one thing certain is that the false teachers taught that Jesus Christ and his teaching and work were not in themselves sufficient for salvation. Let us now take the passage section by section. Traditions And The Stars (Colossians 2:8-10) 2:8-10 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. Paul begins by drawing a vivid picture of the false teachers. He speaks of anyone who will carry you off as his spoil. The word is sulagogein (G4812) and could be used of a slave-dealer carrying away the people of a conquered nation into slavery. To Paul it was an amazing and a tragic thing that men who had been liberated (Colossians 1:12-14), could contemplate submitting themselves to a new and disastrous slavery. These men offer a philosophy which they declare is necessary in addition to the teaching of Christ and the words of the gospel. (i) It is a philosophy which has been handed down by human tradition. The Gnostics were in the habit of claiming that their special teaching was teaching which had been told by word of mouth by Jesus, sometimes to Mary, sometimes to Matthew, and sometimes to Peter. They did, in fact, say that there were things which Jesus never told the crowd and communicated only to the chosen few. The charge Paul makes against these teachers is that their teaching is a human thing; it has no basis in Scripture. It is a product of the human mind; and not a message of the Word of God. To speak like this is not to drift into fundamentalism or submit to a tyranny of the written word, but to hold that no teaching can be Christian teaching which is at variance with the basic truths of Scripture and with the Word of God. (ii) It is a philosophy which has to do with the elements of this world. This is a much-discussed phrase of which the meaning is still in doubt. The word for elements is stoicheia (G4747), and stoicheia has two meanings. (a) It means literally things which are set out in a row. It is, for instance, the word for a file of soldiers. But one of its commonest meanings is the letters of the alphabet, no doubt because they form a series which can be set out in a row. Because stoicheia (G4747) can mean the letters of the alphabet, it can also very commonly mean elementary instruction in any subject. We still speak of learning the A B C of a subject, when we mean taking the first steps in it. It is possible that this is the meaning here. Paul may be saying, "These false teachers claim that they are giving you knowledge which is very advanced and very profound. In point of fact it is knowledge which is uninstructed and rudimentary because at the best it is knowledge of the human mind. The real knowledge, the real fullness of God, is in Jesus Christ. If you listen to these false teachers, so far from receiving deep spiritual knowledge, you are simply slipping back into rudimentary instruction which you should have left behind long ago." (b) Stoicheia (G4747) has a second meaning. It means the elemental spirits of the world, and especially the spirits of the stars and planets. There are still people today who take astrology seriously. They wear signs of the zodiac charms and read newspaper columns which tell what is forecast for them in the stars. But it is almost impossible for us to realize how dominated the ancient world was by the idea of the influence of the elemental spirits and the stars. Astrology was then, as someone has said, the queen of the sciences. Even men so great as Julius Caesar and Augustus, so cynical as Tiberius, so level-headed as Vespasian would take no step without consulting the stars. Alexander the Great believed implicitly in the influence of the stars. Men and women believed that their whole lives were fixed by them. If a man was born under a fortunate star all was well; if he was born under an unlucky star, he could not look for happiness; if any undertaking was to have a chance of success, the stars must be observed. Men were the slaves of the stars. There was one possibility of escape. If men knew the right pass-words and the right formulae, they might escape from this fatalistic influence of the stars; and a great part of the secret teaching of Gnosticism and of kindred faiths and philosophies was knowledge which claimed to give the devotee escape from the power of the stars; and in all probability that was what the false teachers of Colosse were offering. They were saying, "Jesus Christ is all very well, he can do much for you; but he cannot enable you to escape from your subjection to the stars. We alone have the secret knowledge which can enable you to do that." Paul, sufficiently the child of his age to believe in these elemental spirits, answers: "You need nothing but Christ to overcome any power in the universe; for in him is nothing less than the fullness of God and he is the head of every power and authority, for he created them." The Gnostic teachers offered an additional philosophy; Paul insisted on the triumphant adequacy of Christ to overcome any power in any part of the universe. You cannot at one and the same time believe in the power of Christ and the influence of the stars. The Real And The Unreal Circumcision (Colossians 2:11-12) 2:11-12 In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. The false teachers were demanding that Gentile Christians should be circumcised for circumcision was the badge of God's chosen people. God, they argued, had said to Abraham, "This is my covenant, which you shall keep, between me and you, and your descendants after you; Every male among you shall be circumcised" (Genesis 17:10). All through the history of Israel there had been two views of circumcision. There was the view of those who said that in itself it was enough to put a man right with God. It did not matter whether an Israelite was a good man or a bad man; all that mattered was that he was an Israelite and that he had been circumcised. But the great spiritual leaders of Israel and the great prophets took a very different view. They insisted that circumcision was only the outward mark of a man who was inwardly dedicated to God. They used the very word in an adventurous sense. They talked of uncircumcised lips (Exodus 6:12), of a heart which was circumcised or uncircumcised (Leviticus 26:41; Ezekiel 44:7; Ezekiel 44:9; Deuteronomy 30:6); of the uncircumcised ear (Jeremiah 6:10). To them being circumcised did not mean having a certain operation carried out on a man's flesh but having a change effected in his life. Circumcision was, indeed, the badge of a person dedicated to God; but the dedication lay not in the cutting of the flesh but in the excision from his life of everything which was against the will of God. That was the answer of the prophets centuries before: and that was still Paul's answer to the false teachers. He said to them, "You demand circumcision; but you must remember that circumcision does not mean simply the removal of the foreskin from a man's body; it means the putting off of that whole part of his human nature which sets him at variance with God." Then he went on: "Any priest can circumcise a man's foreskin; only Christ can bring about that spiritual circumcision which means cutting away from a man's life everything which keeps him from being God's obedient child." Paul goes further. For him this was not theory but fact. "That very act," he said, "has already happened to you in baptism." When we think of his view of baptism we must remember three things. In the early Church, as today in the mission field and even in the Church extension areas, men were coming straight out of heathenism into Christianity. They were knowingly and deliberately leaving one way of life for another; and making in the act of baptism a conscious decision. This was of course, before the days of infant baptism which did not and could not come until the Christian family had become a reality. Baptism in the time of Paul was three things. It was adult baptism; it was instructed baptism; and, wherever possible, it was baptism by total immersion. Therefore the symbolism of baptism was manifest. As the waters closed over the man's head, it was as if he died; as he rose up again from the water, it was as if he rose to new life. Part of him was dead and gone for ever; he was a new man risen to a new life. But, it must be noted, that symbolism could become a reality only under one condition. It could become real only when a man believed intensely in the life and death and resurrection of Jesus Christ. It could only happen when a man believed in the effective working of God which had raised Jesus Christ from the dead and could do the same for him. Baptism for the Christian was in truth a dying and a rising again, because he believed that Christ had died and risen again and that he was sharing the experience of his Lord. "You speak about circumcision," said Paul. "The only true circumcision is when a man dies and rises with Christ in baptism, in such a way that it is not part of his body which is cut away but his whole sinful self which is destroyed, and he is filled with newness of life and the very holiness of God." Triumphant Forgiveness (Colossians 2:13-15) 2:13-15 God made you alive with Christ, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and which was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame and, through the Cross, led them captive in his triumphal train. Almost all great teachers have thought in pictures; and here Paul uses a series of vivid pictures to show what God in Christ has done for men. The intention is to show that Christ has done all that can be done and all that need be done, and that there is no need to bring in any other intermediaries for the full salvation of men. There are three main pictures here. (i) Men were dead in their sins. They had no more power than dead men either to overcome sin or to atone for it. Jesus Christ by his work has liberated men both from the power and from the consequences of sin. He has given them a life so new that it can only be said that he has raised them from the dead. Further, it was the old belief that only the Jews were dear to God, but this saving power of Christ has come even to the uncircumcised Gentile. The work of Christ is a work of power, because it put life into dead men; it is a work of grace, because it reached out to those who had no reason to expect the benefits of God. (ii) But the picture becomes even more vivid. As the King James Version has it, Jesus Christ blotted out the handwriting of ordinances which was against us; as we have translated it, he wiped out the charge-list which set out all our self-admitted debts, a charge-list based on the ordinances of the law. There are two Greek words here on which the whole picture depends. (a) The word for handwriting or charge-list is cheirographon (G5498). It literally means an autograph; but its technical meaning--a meaning which everyone would understand--was a note of hand signed by a debtor acknowledging his indebtedness. It was almost exactly what we call an I.O.U. Men's sins had piled up a vast list of debts to God and it could be said that men definitely acknowledged that debt. More than once the Old Testament shows the children of Israel hearing and accepting the laws of God and calling down curses on themselves should they fail to keep them (Exodus 24:3; Deuteronomy 27:14-26). In the New Testament we find the picture of the Gentiles as having, not the written law of God which the Jews had, but the unwritten law in their hearts and the voice of conscience speaking within (Romans 2:14-15). Men were in debt to God because of their sins and they knew it. There was a self-confessed indictment against them, a charge-list which, as it were, they themselves had signed and admitted as accurate. (b) The word for wiping out is the Greek verb exaleiphein (G1813). To understand that word is to understand the amazing mercy of God. The substance on which ancient documents were written was either papyrus, a kind of paper made of the pith of the bulrush, or vellum, a substance made of the skins of animals. Both were fairly expensive and certainly could not be wasted. Ancient ink had no acid in it; it lay on the surface of the paper and did not, as modern ink usually does, bite into it. Sometimes a scribe, to save paper, used papyrus or vellum that had already been written upon. When he did that, he took a sponge and wiped the writing out. Because it was only on the surface of the paper, the ink could be wiped out as if it had never been. God, in his amazing mercy, banished the record of our sins so completely that it was as if it had never been; not a trace remained. (c) Paul goes on. God took that indictment and nailed it to the Cross of Christ. It used to be said that in the ancient world when a law or an ordinance was cancelled, it was fastened to a board and a nail was driven clean through it. But it is doubtful if that was the case and if that is the picture here. Rather it is this--on the Cross of Christ the indictment that was against us was itself crucified. It was executed and put clean out of the way, so that it might never be seen again. Paul seems to have searched human activity to find a series of pictures which would show how completely God in his mercy destroyed the condemnation that was against us. Here indeed is grace. And that new era of grace is further underlined in another rather obscure phrase. The charge-list had been based on the ordinances of the law. Before Christ came men were under law and they broke it because no man can perfectly keep it. But now law is banished and grace has come. Man is no longer a criminal who has broken the law and is at the mercy of God's judgment; he is a son who was lost and can now come home to be wrapped around with the grace of God. (iii) One other great picture flashes on the screen of Paul's mind. Jesus has stripped the powers and authorities and made them his captives. As we have seen, the ancient world believed in all kinds of angels and in all kinds of elemental spirits. Many of these spirits were out to ruin men. It was they who were responsible for demon-possession and the like. They were hostile to men. Jesus conquered them for ever. He stripped them; the word used is the word for stripping the weapons and the armour from a defeated foe. Once and for all Jesus broke their power. He put them to open shame and led them captive in his triumphant train. The picture is that of the triumph of a Roman general. When a Roman general had won a really notable victory, he was allowed to march his victorious armies through the streets of Rome and behind him followed the kings and the leaders and the peoples he had vanquished. They were openly branded as his spoils. Paul thinks of Jesus as a conqueror enjoying a kind of cosmic triumph, and in his triumphal procession are the powers of evil, beaten for ever, for every one to see. In these vivid pictures Paul sets out the total adequacy of the work of Christ. Sin is forgiven and evil is conquered; what more is necessary? There is nothing that Gnostic knowledge and Gnostic intermediaries can do for men--Christ has done it all already. Retrogression (Colossians 2:16-23) Colossians 2:1-23 2:16-23 Let no one take you to task in matters of food or drink, or with regard to yearly festivals and monthly new moons and weekly sabbaths. These are only the shadow of things to come; the real substance belongs to Christ. Let no one rob you of your prize by walking in ostentatious humility in the worship of angels, making a parade of the things which he has seen, vainly inflated with pride because he is dominated by his sinful human nature and not holding fast to the head, from which the whole body, supplied and held together by the joints and muscles, increases with the increase which God alone can give. If you died with Christ to the elements of this world, why do you continue to submit yourselves to their rules and regulations, as if you were still living in a world without God? "Handle not! Taste not! Touch not!" are their slogans. These are rules which are humanly taught and humanly imposed, and they are rules which deal with things which are destined for decay as soon as they are used. These things have a reputation for wisdom, with their self-imposed devotion and their flaunting humility and their stern treatment of the body, but they have no kind of value in remedying the indulgences of sinful human nature. This passage has certain basic Gnostic ideas intertwined all through it. In it Paul is warning the Colossians not to adopt certain Gnostic practices, on the grounds that to do so would be not progress but rather retrogression in the faith. Behind it lie four Gnostic practices. (i) There is Gnostic asceticism (Colossians 2:16 and Colossians 2:21). There is the teaching which involves a whole host of regulations about what can and can not be eaten and drunk. In other words there is a return to all the food laws of the Jews, with their lists of things clean and unclean. As we have seen, the Gnostics considered all matter to be essentially evil. If matter is evil, then the body is evil. If the body is evil, two opposite conclusions may be drawn. (a) If the body is essentially evil, it does not matter what we do with it. Being evil it can be used or abused in any way, and it makes no difference. (b) If the body is evil, it must be kept down; it must be beaten and starved and its every impulse chained down. That is to say, Gnosticism could issue either in complete immorality or in rigid asceticism. It is the rigid asceticism with which Paul is dealing here. In effect he says, "Have nothing to do with people who identify religion with laws about what you may or may not eat or drink." Jesus himself had said that it made no difference what a man ate or drank (Matthew 15:10-20; Mark 7:14-23). Peter had to learn to cease to talk about clean and unclean foods . Paul uses an almost crude phrase which repeats in different words what Jesus had already said. He says, "These things perish as they are used" (Colossians 2:22). He means exactly what Jesus did when he said that food and drink are eaten and digested, and then excreted from the body, and flushed away down the drain (Matthew 15:17; Mark 7:19). Food and drink are so unimportant that they are destined for decay as soon as they are eaten. The Gnostics wished to make religion a thing of regulations about eating and drinking; and there are still those who are more concerned with rules about food than about the charity of the gospel. (ii) There is the Gnostic and the Jewish observation of days (Colossians 2:16). They observed yearly feasts and monthly new moons and weekly sabbaths. They drew out lists of days which specially belonged to God, on which certain things must be done and certain things must not be done. They identified religion with ritual. Paul's criticism of this stress on days is quite clear and logical. He says, "You have been rescued from all this tyranny of legal rules. Why do you want to enslave yourself all over again? Why do you want to go back to Jewish legalism and abandon Christian freedom?" The spirit which makes Christianity a thing of regulations is by no means dead yet. (iii) There are the Gnostic special visions. The King James Version in Colossians 2:18 speaks of the false teacher "intruding into those things which he hath not seen." That is a mistranslation. The correct translation should be "making a parade of the things which he has seen." The Gnostic prided himself upon special visions of secret things which were not open to the eyes of ordinary men and women. No one will deny the visions of the mystics, but there is always danger when a man begins to think that he has attained a height of holiness which enables him to see what common men--as he calls them--cannot see; and the danger is that men will so often see, not what God sends them, but what they want to see. (iv) There is the worship of angels (Colossians 2:18; Colossians 2:20). As we have seen, the Jews had a highly-developed doctrine of angels and the Gnostics believed in all kinds of intermediaries. They worshipped these, while the Christian knows that worship must be kept for God and for Jesus Christ. Paul makes four criticisms of all this. (i) He says that this kind of thing is only a shadow of truth; the real truth is in Christ (Colossians 2:17). That is to say, a religion which is founded on eating and drinking certain kinds of food and drink and abstaining from others, a religion which is founded on Sabbath observance and the like, is only a shadow of real religion; real religion is fellowship with Christ. (ii) He says that there is such a thing as a false humility (Colossians 2:18; Colossians 2:23). When they talked of the worship of angels, both the Gnostics and the Jews would have justified it by saying that God is so great and high and holy that we can never have direct access to him and must be content to pray to the angels. But the great truth that Christianity preaches is, in fact, exactly that the way to God is open to the humblest and the simplest person. (iii) He says that this can lead to sinful pride (Colossians 2:18; Colossians 2:23). The man who is meticulous in his observance of special days, who keeps all the food laws and who practises ascetic abstinence is in very grave danger of thinking himself specially good and of looking down on other people. And it is a basic truth of Christianity that no man who thinks himself good is really good, least of all the man who thinks himself better than other people. (iv) He says that this is a return to unchristian slavery instead of Christian freedom (Colossians 2:20) and that in any event, it does not free a man from fleshly lusts but only keeps them on the leash (Colossians 2:23). Christian freedom comes not from restraining desires by rules and regulations but from the death of evil desires and the springing to life of good desires by virtue of Christ being in the Christian and the Christian in Christ. -Barclay's Daily Study Bible (NT) Chapter 2 LOVE'S (Colossians 2:1) 2:1 I want you to know how great a struggle I am going through for you, and for the people of Laodicaea, and for all those who have never seen me face to face. Here is a brief lifting of the curtain and a poignant glimpse into Paul's heart. He is going through a struggle for these Christians whom he had never seen but whom he loved. He associates the Laodicaeans with the Colossians, and speaks of all those who had never seen his face. He is thinking of the Christians in that group of three towns in the Lycus valley, Laodicaea, Hierapolis and Colosse and picturing them in his mind's eye. The word he uses for struggle is a vivid word; it is agon (G73), from which comes our own word agony. Paul is fighting a hard battle for his friends. We must remember that, when he wrote this letter, he was in prison in Rome, awaiting judgment and almost certain condemnation. What then was his struggle? (i) It was a struggle in prayer. He must have longed to go to Colosse himself. He must have longed to face the false teachers and deal with their arguments and recall those who were straying from the truth. But he was in prison. There had come a time when there was nothing left to do but to pray; what he could not do himself, he must leave to God. So Paul wrestled in prayer for those whom he could not see. When time and distance and circumstance separate us from those whom we long to help, there is always one way left to help them and that is the way of prayer. (ii) It may well be that there was another struggle going on in Paul's mind. He was a human being with all a man's natural problems. He was in prison, awaiting trial before Nero, and the issue was almost certainly death. It would have been easy to play the coward and abandon the truth for the sake of safety. Paul well knew that such a desertion would be disastrous in its consequences. If the young Churches knew that Paul had denied Christ, the heart would be taken from them and it would be the end of Christianity for many. His struggle was not for himself alone; it was also for those whose eyes were fixed upon him as their leader and father in the faith. We do well to remember that in any situation there are those who are watching us; and that our action will either confirm or destroy their faith. Our struggle is never for ourselves alone; always the honour of Christ is in our hands and the faith of others in our keeping. (i) THE MARKS OF THE CHURCH (Colossians 2:2-7) 2:2-7 My struggle is that their hearts may be encouraged, that they may be united together in love, that they may come to all the wealth of the assured ability to take the right decision in any situation, to the knowledge of that truth which only God's own may know, I mean of Christ, in whom are hidden all the treasures of wisdom and of knowledge. I say this so that no one may lead you into error by false reasoning with persuasive arguments. For, even if I am absent from you in the body, I am with you in spirit, happy when I see you maintaining your ranks and the solid bulwark of your faith in Christ. So, then, as you have received Christ Jesus the Lord, live your life in him. Continue to remain firmly rooted, and go on being built up in him. Continue to be established more and more firmly in the faith, as you were taught it, and to overflow with thanksgiving. Here is Paul's prayer for the Church, and in it we distinguish the great marks which should distinguish a living and faithful Church. (i) It should be a Church of courageous hearts. Paul prays that their hearts may be encouraged. The word which he uses is parakalein (G3870). Sometimes that word means to comfort, sometimes to exhort, but always at the back of it there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. One of the Greek historians uses it in a most interesting and suggestive way. There was a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakalein (G3870) means here. It is Paul's prayer that the Church may be filled with that courage which can cope with any situation. (ii) It should be a Church in which the members are knit together in love. Without love there is no real Church. Methods of Church government and ritual are not what matter. These things change from time to time and from place to place. The one mark which distinguishes a true Church is love for God and for the brethren. When love dies, the Church dies. (iii) It should be a church equipped with every kind of wisdom. Paul here uses three words for wisdom. (a) In Colossians 2:2 he uses sunesis (G4907), which the Revised Standard Version translates understandingly. We have already seen that sunesis (G4907) is what we might call critical knowledge. it is the ability to assess any situation and decide what practical course of action is necessary within it. A real Church will have the practical knowledge of what to do whenever action is called for. (b) He says that in Jesus are hid all the treasures of wisdom an knowledge. Wisdom is sophia (G4678) and knowledge is gnosis (G1108). These two words do not simply repeat each other; there is a difference between them. Gnosis (G1108) is the power, almost intuitive and instinctive, to grasp the truth when we see it and hear it. But sophia (G4678) is the power to confirm and to commend the truth with wise and intelligent argument, once it has been intuitively grasped. Gnosis (G1108) is that by which a man grasps the truth; sophia (G4678) is that by which a man is enabled to give a reason for the hope that is in him. So, then, the real Church will have the clear-sighted wisdom which can act for the best in any given situation; the wisdom which can instinctively recognize and grasp the truth when it sees it; and the wisdom which can make the truth intelligible to the thinking mind, and persuasively commend it to others. All this wisdom, says Paul, is hidden in Christ. The word he uses for hidden is apokruphos (G614). His very use of that word is a blow aimed at the Gnostics. Apokruphos (G614) means hidden from the common gaze, and therefore secret. We have seen that the Gnostics believed that a great mass of elaborate knowledge was necessary for salvation. That knowledge they set. down in their books which they called apokruphos (G614) because they were barred to the ordinary man. By using this one word Paul is saying, "You Gnostics have your wisdom hidden from ordinary people; we too have our knowledge, but it is not hidden in unintelligible books; it is hidden in Christ and therefore open to all men everywhere." The truth of Christianity is not a secret which is hidden but a secret which is revealed. (ii) THE MARKS OF THE CHURCH (Colossians 2:2-7 continued) (iv) The true Church must have the power to resist seductive teaching. It must be such that men cannot beguile it with enticing words. Enticing words translates the Greek word pithanologia (G4086). This was a word of the law-courts; it was the word used for the persuasive power of a lawyer's arguments, which could enable the criminal to escape his just punishment. The true Church should have such a grip of the truth that it is unmoved by seductive arguments. (v) The true Church should have in it a soldier's discipline. As the Revised Standard Version has it, Paul is glad to hear of the order and of the firmness of the faith of the Colossians. These two words present a vivid picture, for they are both military words. The word translated order is taxis (G5010), which means a rank or an ordered arrangement. The Church should be like an ordered army, with every man in his appointed place, ready and willing to obey the word of command. The word translated firmness is stereoma (G4733), which means a solid bulwark, an immovable phalanx. It describes an army set out in an unbreakable square, solidly immovable against the shock of the enemy's charge. Within the Church there should be disciplined order and strong steadiness, like the order and steadiness of a trained and disciplined body of troops. (vi) In the true Church life must be in Christ. Its members must walk in Christ; their whole lives must be lived in his conscious presence. They must be rooted and built in him. There are two pictures here. The word used for rooted is the word which would be used of a tree with its roots deep in the soil. The word used for built is the word which would be used of a house erected on a firm foundation. Just as the great tree is deep-rooted in the soil and draws its nourishment from it, so the Christian is rooted in Christ, the source of his life and strength. Just as the house stands fast because it is built on strong foundations, so the Christian life is resistant to any storm because it is founded on the strength of Christ. Christ is alike the source of the Christian's life and the foundation of his stability. (vii) The true Church holds fast to the faith which it has received. It never forgets the teaching about Christ which it has been taught. This does not mean a frozen orthodoxy in which all adventure of thought is heresy. We have only to remember how in Colossians Paul strikes out new lines in his thinking about Jesus Christ to see how far that was from his intention. But it does mean that there are certain beliefs which remain the foundation and do not change. Paul might travel down new pathways of thought but he always began and ended with the unchanging and unchangeable truth that Jesus Christ is Lord. (viii) The distinguishing mark of the true Church is an abounding and overflowing gratitude. Thanksgiving is the constant and characteristic note of the Christian life. As J. B. Lightfoot put it: "Thanksgiving is the end of all human conduct, whether observed in words or works." The one concern of the Christian is to tell in words and to show in life his gratitude for all that God has done for him in nature and in grace. Epictetus was not a Christian, but that little, old, lame slave who became one of the great moral teachers of paganism, wrote: "What else can I, a lame old man, do but sing hymns to God? If, indeed, I were a nightingale, I would be singing as a nightingale; if a swan, as a swan. But, as it is, I am a rational being, therefore I must be singing hymns of praise to God. This is my task; I do it, and will not desert this post, as long as it may be given me to fill it; and I exhort You to join with me in this same song." (Epictetus, Discourses 1. 1 6.21). The Christian will always praise God from whom all blessings flow. TO CHRIST (Colossians 2:8-23) 2:8-23 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world, and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism, and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. God made you alive with him, when you were dead in your sins and were still uncircumcised Gentiles. He forgave you all your sins, and wiped out the charge-list which set out all your self-admitted debts, a charge-list which was based on the ordinances of the law and was in direct opposition to you. He nailed it to his Cross and put it right out of sight. He stripped the powers and authorities of all their power and publicly put them to shame, and, through the Cross, led them captive in his triumphal train. Let no one take you to task in matters of food or drink, or with regard to yearly festivals and monthly new moons and weekly sabbaths. These are only the shadow of things to come; the real substance belongs to Christ. Let no one rob you of your prize by walking in ostentatious humility in the worship of angels, making a parade of the things he has seen, vainly inflated with pride because he is dominated by his sinful human nature and not holding fast to the head, from whom the whole body, supplied and held together by the joints and muscles, increases with the increase which only God can give. If you died with Christ to the elements of this world, why do you continue to submit yourselves to their rules and regulations, as if you were still living in a world without God? "Handle not! Taste not! Touch not!" are their slogans. These are rules which are humanly taught and humanly imposed, and they are rules which deal with things which are destined for decay as soon as they are used. These things have a reputation for wisdom, with their self-imposed devotion and their flaunting humility and their stern treatment of the body, but they have no kind of value in remedying the indulgence of sinful human nature. There can be no doubt that for us this is one of the most difficult passages Paul ever wrote. For those who heard or read it for the first time it would be crystal clear. The trouble is that it is packed from beginning to end with allusions to the false teaching which was threatening to wreck the Colossian Church. We do not know precisely what that teaching was. Therefore the allusions are obscure and we can only guess. But every sentence and every phrase would go straight home to the minds and the hearts of the Colossians. It is so difficult that we propose to treat it in a slightly different way from our usual practice. We have set it out as a whole, in what is more of a paraphrase than a translation. We will take out its leading ideas, for it is possible to see the main lines of the false teaching which was troubling Colosse; and then, after we have looked at it as a whole, we shall examine it in more detail in shorter sections. One thing clear is that the false teacher swished the Colossians to accept what can only be called additions to Christ. They were teaching that Jesus Christ himself is not sufficient; that he was not unique; that he was one among many manifestations of God; and that it was necessary to know and to serve other divine powers in addition to him. We can distinguish five additions to Christ which these false teachers wished to make. (i) They wished to teach men an additional philosophy (Colossians 2:8). As they saw it, the simple truth preached by Jesus and preserved in the gospel was not enough. It had to be filled out by an elaborate system of pseudo-philosophical thought which was far too difficult for the simple and which only the intellectual could understand. (ii) They wished men to accept a system of astrology (Colossians 2:8). As we shall see, there is a doubt about the meaning but we think it most likely that the elements of the world were the elemental spirits of the universe, especially of the stars and the planets. It was the teaching of these false teachers that men were still under these influences and needed a special knowledge, beyond that which Jesus could give, to be liberated from them. (iii) They wished to impose circumcision on Christians (Colossians 2:11). Faith was not enough; circumcision had to be added. A badge in the flesh was to take the place of, or at least be an addition to, an attitude of the heart. (iv) They wished to lay down ascetic, rules and regulations (Colossians 2:16, Colossians 2:20-23). They wished to introduce all kinds of rules and regulations about what a man might eat and drink and about what days he must observe as festivals and fasts. All the old Jewish regulations--and more--were to be brought back. (v) They wished to introduce the worship of angels (Colossians 2:18). They were teaching that Jesus was only one of many intermediaries between God and man and that all these intermediaries must receive their worship. It can be seen that here there is a mixture of Gnosticism and Judaism. The intellectual knowledge and the astrology come direct from Gnosticism; the asceticism and the rules and regulations from Judaism. What happened was this. We have seen that the Gnostics believed that all kinds of special knowledge, beyond the gospel, was needed for salvation. There were Jews who joined forces with the Gnostics and declared that the special knowledge required was none other than the knowledge which Judaism could give. This explains why the teaching of the Colossians' false teachers combined the beliefs of Gnosticism with the practices of Judaism. The one thing certain is that the false teachers taught that Jesus Christ and his teaching and work were not in themselves sufficient for salvation. Let us now take the passage section by section. Traditions And The Stars (Colossians 2:8-10) 2:8-10 Beware lest there will be anyone who will carry you off as his spoil, by insisting on the necessity of a so-called philosophy, which is, in fact, an empty delusion, a philosophy which has been handed down by human tradition, and which is concerned with the elements of this world and not with Christ; for in him there dwells the fullness of the divine nature; and you have found this fullness in him who is the head of every power and authority. Paul begins by drawing a vivid picture of the false teachers. He speaks of anyone who will carry you off as his spoil. The word is sulagogein (G4812) and could be used of a slave-dealer carrying away the people of a conquered nation into slavery. To Paul it was an amazing and a tragic thing that men who had been liberated (Colossians 1:12-14), could contemplate submitting themselves to a new and disastrous slavery. These men offer a philosophy which they declare is necessary in addition to the teaching of Christ and the words of the gospel. (i) It is a philosophy which has been handed down by human tradition. The Gnostics were in the habit of claiming that their special teaching was teaching which had been told by word of mouth by Jesus, sometimes to Mary, sometimes to Matthew, and sometimes to Peter. They did, in fact, say that there were things which Jesus never told the crowd and communicated only to the chosen few. The charge Paul makes against these teachers is that their teaching is a human thing; it has no basis in Scripture. It is a product of the human mind; and not a message of the Word of God. To speak like this is not to drift into fundamentalism or submit to a tyranny of the written word, but to hold that no teaching can be Christian teaching which is at variance with the basic truths of Scripture and with the Word of God. (ii) It is a philosophy which has to do with the elements of this world. This is a much-discussed phrase of which the meaning is still in doubt. The word for elements is stoicheia (G4747), and stoicheia has two meanings. (a) It means literally things which are set out in a row. It is, for instance, the word for a file of soldiers. But one of its commonest meanings is the letters of the alphabet, no doubt because they form a series which can be set out in a row. Because stoicheia (G4747) can mean the letters of the alphabet, it can also very commonly mean elementary instruction in any subject. We still speak of learning the A B C of a subject, when we mean taking the first steps in it. It is possible that this is the meaning here. Paul may be saying, "These false teachers claim that they are giving you knowledge which is very advanced and very profound. In point of fact it is knowledge which is uninstructed and rudimentary because at the best it is knowledge of the human mind. The real knowledge, the real fullness of God, is in Jesus Christ. If you listen to these false teachers, so far from receiving deep spiritual knowledge, you are simply slipping back into rudimentary instruction which you should have left behind long ago." (b) Stoicheia (G4747) has a second meaning. It means the elemental spirits of the world, and especially the spirits of the stars and planets. There are still people today who take astrology seriously. They wear signs of the zodiac charms and read newspaper columns which tell what is forecast for them in the stars. But it is almost impossible for us to realize how dominated the ancient world was by the idea of the influence of the elemental spirits and the stars. Astrology was then, as someone has said, the queen of the sciences. Even men so great as Julius Caesar and Augustus, so cynical as Tiberius, so level-headed as Vespasian would take no step without consulting the stars. Alexander the Great believed implicitly in the influence of the stars. Men and women believed that their whole lives were fixed by them. If a man was born under a fortunate star all was well; if he was born under an unlucky star, he could not look for happiness; if any undertaking was to have a chance of success, the stars must be observed. Men were the slaves of the stars. There was one possibility of escape. If men knew the right pass-words and the right formulae, they might escape from this fatalistic influence of the stars; and a great part of the secret teaching of Gnosticism and of kindred faiths and philosophies was knowledge which claimed to give the devotee escape from the power of the stars; and in all probability that was what the false teachers of Colosse were offering. They were saying, "Jesus Christ is all very well, he can do much for you; but he cannot enable you to escape from your subjection to the stars. We alone have the secret knowledge which can enable you to do that." Paul, sufficiently the child of his age to believe in these elemental spirits, answers: "You need nothing but Christ to overcome any power in the universe; for in him is nothing less than the fullness of God and he is the head of every power and authority, for he created them." The Gnostic teachers offered an additional philosophy; Paul insisted on the triumphant adequacy of Christ to overcome any power in any part of the universe. You cannot at one and the same time believe in the power of Christ and the influence of the stars. The Real And The Unreal Circumcision (Colossians 2:11-12) 2:11-12 In him you have been circumcised with a circumcision not made by man's hands, a circumcision which consists in putting off the whole of that part of you which is dominated by sinful human nature, which you were able to do by the circumcision which belongs to Christ. You were buried with him in the act of baptism and in that act you were raised with him through your faith in the effective working of God, who raised him from the dead. The false teachers were demanding that Gentile Christians should be circumcised for circumcision was the badge of God's chosen people. God, they argued, had said to Abraham, "This is my covenant, which you shall keep, between me and you, and your descendants after you; Every male among you shall be circumcised" (Genesis 17:10). All through the history of Israel there had been two views of circumcision. There was the view of those who said that in itself it was enough to put a man right with God. It did not matter whether an Israelite was a good man or a bad man; all that mattered was that he was an Israelite and that he had been circumcised. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/dsb/ Chapter 3 THE RISEN LIFE (Colossians 3:1-4) 3:1-4 If then you were raised with Christ, set your hearts on the things which are above, where Christ is seated at the right hand of God. Have a mind all of whose thoughts are fixed on the things which are above, not upon the things on earth. For you died and your life is hidden with Christ in God. Whenever Christ, your life, shall appear, then you too shall appear with him in glory. The point Paul is making here is this. In baptism the Christian dies and rises again. As the waters close over him, it is as if he was buried in death; as he emerges from the waters, it is like being resurrected to a new life. Now, if that is so, the Christian must rise from baptism a different man. Wherein is the difference? It lies in the fact that now the thoughts of the Christian must be set on the things which are above. He can no longer be concerned with the trivial passing things of earth; he must be totally concerned with the eternal verities of heaven. We must note carefully what Paul means by that. He is certainly not pleading for an other-worldliness in which the Christian withdraws himself from all the work and activities of this world and does nothing but contemplate eternity. Immediately after this Paul goes on to lay down a series of ethical principles which make it quite clear that he expects the Christian to go on with the work of this world and to maintain all its normal relationships. But there will be this difference--from now on the Christian will view everything against the background of eternity and no longer live as if this world was all that mattered. This will obviously give him a new set of values. Things which the world thought important, he will no longer worry about. Ambitions which dominated the world, will be powerless to touch him. He will go on using the things of the world but he will use them in a new way. He will, for instance, set giving above getting, serving above ruling, forgiving above avenging. The Christian's standard of values will be God's not men's. And how is this to be accomplished? The life of the Christian is hid with Christ in God. There are at least two vivid pictures here. (i) We have seen repeatedly that the early Christians regarded baptism as a dying and a rising again. When a man was dead and buried, the Greeks very commonly spoke of him as being hidden in the earth; but the Christian had died a spiritual death in baptism and he is not hidden in the earth, but hidden in Christ. It was the experience of the early Christians that the very act of baptism wrapped a man round with Christ. (ii) There may well be a word play here which a Greek would recognize at once. The false teachers called their books of so-called wisdom apokruphoi (G614), the books that were hidden from all except from those who were initiated. Now the word which Paul uses to say that our lives are hidden with Christ in God is part of the verb apokruptein (G613), from which the adjective apokruphos (G614) comes. Undoubtedly the one word would suggest the other. It is as if Paul said, "For you the treasures of wisdom are hidden in your secret books; for us Christ is the treasury of wisdom and we are hidden in him." There is still another thought here. The life of the Christian is hidden with Christ in God. That which is hidden is concealed; the world cannot recognize the Christian. But Paul goes on: "The day is coming when Christ will return in glory and then the Christian, whom no one recognized, will share that glory and it will be plain for all to see." In a sense Paul is saying--and saying truly--that some day the verdicts of eternity will reverse the verdicts of time and the judgments of God will overturn the judgments of men. CHRIST OUR LIFE (Colossians 3:1-4 continued) In Colossians 3:4 Paul gives to Christ one of the great titles of devotion. He calls him Christ our life. Here is a thought which was very dear to the heart of Paul. When he was writing to the Philippians, he said, "For me to live is Christ" (Philippians 1:21). Years before, when he was writing to the Galatians, he had said, "It is no longer I who live but Christ who lives in me" (Galatians 2:20). As Paul saw it, to the Christian Christ is the most important thing in life; more, he is life. This is the kind of peak of devotion which we can only dimly understand and only haltingly and imperfectly express. Sometimes we say of a man, "Music is his life--Sport is his life--He lives for his work." Such a man finds life and all that it means in music, in sport, in work, as the case may be. For the Christian, Christ is his life. And here we come back to where this passage started--that is precisely why the Christian sets his mind and heart on the things which are above and not on the things of this world. He judges everything in the light of the Cross and in the light of the love which gave itself for him. In the light of that Cross the world's wealth and ambitions and activities are seen at their true value; and, the Christian is enabled to set his whole heart on the things which are above. THE THINGS WHICH LIE BEHIND (Colossians 3:5-9 a) 3:5-9a So, then, put to death these parts of you which are earthly-- fornication, uncleanness, passion, evil desire, the desire to get more than you ought--for this is idol worship; and because of these things the wrath of God comes upon those who are disobedient. It was amongst these things that you once spent your lives; when you lived among them; but now you must divest yourselves of all these things--anger, temper, malice, slander, foul talk which issues from your mouth. Do not lie to one another. Here this letter makes the change that Paul's letters always make; after the theology comes the ethical demand. Paul could think more deeply than any man who ever tried to express the Christian faith; he could travel along uncharted pathways of thought; he could scale the heights of the human mind, where even the best equipped theologian finds it hard to follow him; but always at the end of his letters he turns to the practical consequences of it all. He always ends with an uncompromising and crystal clear statement of the ethical demands of Christianity in the situation in which his friends are at the moment. Paul begins with a vivid demand. The New Testament never hesitates to demand with a certain violence the complete elimination of everything which is against God. The King James Version translates the first part of this section: "Mortify your members which are upon earth." In seventeenth-century English that was clear enough: but it has lost its force in modern language. Nowadays to mortify the flesh means rather to practise ascetic discipline and self-denial. And that is not enough. What Paul is saying is, "Put to death every part of your self which is against God and keeps you from fulfilling his will." He uses the same line of thought in Romans 8:13 : "If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live." It is exactly the same line of thought as that of Jesus when he demanded that a man should cut off a hand or a foot, or tear out an eye when it was leading him into sin (Matthew 5:29-30). We may put this in more modern language, as C. F. D. Moule expresses it. The Christian must kill self-centredness and regard as dead all private desires and ambitions. There must be in his life a radical transformation of the will and a radical shift of the centre. Everything which would keep him from fully obeying God and fully surrendering to Christ must be surgically excised. Paul goes on to list some of the things which the Colossians must cut right out of life. Fornication and uncleanness must go. Chastity was the one completely new virtue which Christianity brought into the world. In the ancient world sexual relationships before marriage and outside marriage were the normal and accepted practice. The sexual appetite was regarded as a thing to be gratified, not to be controlled. That is an attitude which is not unfamiliar today, although often it is supported by specious arguments. In his autobiography, Memory to Memory, Sir Arnold Lunn has a chapter on Cyril Joad, the well-known philosopher, whom he knew well. In his pre-Christian days Joad could write: "Birth control (he meant the use of contraceptives) increases the possibilities of human pleasure. In enabling the pleasures of sex to be tasted without its penalties it has removed the most formidable deterrent not only to regular but to irregular sexual intercourse... The average clergyman is shocked and outraged by the prospect of shameless, harmless and unlimited pleasure which birth control offers to the young, and, if he can stop it, he will." Towards the end of his life Joad came back to religion and returned to the family of the Church; but it was not without a struggle, and it was the insistence of the Christian Church on sexual purity which kept him so long from making the final decision. "It's a big step," he said, "and I can't persuade myself that the very severe attitude to sex which the Church thinks it necessary to adopt is really justified." The Christian ethic insists on chastity, regarding the physical relationship between the sexes as something so precious that indiscriminate use of it in the end spoils it. There was passion and evil desire. There is a kind of person who is the slave of his passions (palkos) and who is driven by the desire for the wrong things (epithumia, G1939). There is the sin which the Revised Standard Version calls covetousness (pleonexia, G4124). Pleonexia is one of the ugliest of sins but while it is quite clear what it means, it is by no means so easy to find a single word to translate it. It comes from two Greek words; the first half of the word is from pleon (G4119) which means "more" and the second half is from echein (G2192) which means to have. Pleonexia (G4124) is basically the desire to have more. The Greeks themselves defined it as insatiate desire and said that you might as easily satisfy it as you might fill with water a bowl with a hole in it. They defined it as the sinful desire for what belongs to others. It has been described as ruthless self-seeking. Its basic idea is the desire for that which a man has no right to have. It is, therefore, a sin with a very wide range. If it is the desire for money, it leads to theft. If it is the desire for prestige, it leads to evil ambition. If it is the desire for power, it leads to sadistic tyranny. If it is the desire for a person, it leads to sexual sin. C. F. D. Moule well describes it as "the opposite of the desire to give." Such a desire, says Paul, is idolatry. How can that be? The essence of idolatry is the desire to get. A man sets up an idol and worships it because he desires to get something from it. To quote C. F. D. Moule, "idolatry is an attempt to use God for man's purposes, rather than to give oneself to God's service." The essence of idolatry is, in fact, the desire to have more. Or to come at it another way, the man whose life is dominated by the desire to get things has set up things in the place of God--and that precisely is idolatry. Upon all such things the wrath of God must fall. The wrath of God is simply the rule of the universe that a man will sow what he reaps and that no one ever escapes the consequences of his sin. The wrath of God and the moral order of the universe are one and the same thing. THE THINGS WHICH MUST BE LEFT BEHIND (Colossians 3:5-9 a continued) In Colossians 3:8 Paul says that there are certain things of which the Colossians must strip themselves. The word he uses is the word for putting off clothes. There is here a picture from the life of the early Christian. When the Christian was baptized, he put off his old clothes when he went down into the water and when he emerged he put on a new and pure white robe. He divested himself of one kind of life and put on another. In this passage Paul speaks of the things of which the Christian must divest himself, and in Colossians 3:12 he will continue the picture and speak of the things which the Christian must put on. Let us look at these things one by one. The Christian must put off anger and temper. The two words are orge (G3709) and thumos (G2372), and the difference between them is this. Thumos (G2372) is a blaze of sudden anger which is quickly kindled and just as quickly dies. The Greeks likened it to a fire amongst straw, which quickly blazed and just as quickly burned itself out. Orge (G3709) is anger which has become inveterate; it is long-lasting, slow-burning anger, which refuses to be pacified and nurses its wrath to keep it warm. For the Christian the burst of temper and the long-lasting anger are alike forbidden. There is malice. The word we have so translated is kakia (G2549); it is a difficult word to translate, for it really means that viciousness of mind from which all the individual vices spring. It is all-pervading evil. Christians must put off slander and foul talk and they must not lie to one another. The word for slander is blasphemia (G988), which the King James Version translates blasphemy. Blasphemia is insulting and slanderous speaking in general; when that insulting speech is directed against God, it becomes blasphemy. In this context it is much more likely that what is forbidden is slanderous talk against one's fellow-men. The word we have translated foul talk is aischrologia (G148); it could well mean obscene language. These last three forbidden things have all to do with speech. And when we turn them into positive commands instead of negative prohibitions, we find three laws for Christian speech. (i) Christian speech must be kind. All slanderous and malicious talking is forbidden. The old advice still stands which says that before we repeat anything about anyone we should ask three questions: "Is it true? Is it necessary? Is it kind?" The New Testament is unsparing in its condemnation of the gossiping tongues which poison truth. (ii) Christian speech must be pure. There can never have been a time in history when so much filthy language is used as today. And the tragedy is that many people have become so habituated to unclean talk that they are unaware that they are using it. The Christian should never forget that he will give account for every idle word he speaks. (iii) Christian speech must be true. Dr. Johnson believed that there are far more falsehoods told unaware than deliberately; and he believed that a child should be checked when he deviates in the smallest detail from the truth. It is easy to distort the truth; an alteration in the tone of voice or an eloquent look will do it; and there are silences which can be as false and misleading as any words. Christian speech must be kind and pure and honest to all men and in all places. THE OF (Colossians 3:9 b-13) 3:9b-13 Strip off the old self with all its activities. Put on the new self, which is ever freshly renewed until it reaches fullness of knowledge, in the likeness of its creator. In it there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave nor free man, but Christ is all in all. So then, as the chosen of God, dedicated and beloved, clothe yourself with a heart of pity, kindness, humility, gentleness, patience. Bear with one another, and, if anyone has a ground of complaint against someone else, forgive each other; as the Lord has forgiven you, so you must forgive each other. When a man becomes a Christian, there ought to be a complete change in his personality. He puts off his old self and puts on a new self, just as the candidate for baptism puts off his old clothes and puts on the new white robe. We very often evade the truth on which the New Testament insists, that a Christianity which does not change a man is most imperfect. Further, this change is progressive. This new creation is a continual renewal. It makes a man grow continually in grace and knowledge until he reaches that which he was meant to be--manhood in the image of God. One of the great effects of Christianity is that it destroys the barriers. In it there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free man. The ancient world was full of barriers. The Greek looked down on the barbarian; and to the Greek any man who did not speak Greek was a barbarian, which literally means a man who says "bar-bar." The Greek was the aristocrat of the ancient world and he knew it. The Jew looked down on every other nation. He belonged to God's chosen people and the other nations were fit only to be fuel for the fires of hell. The Scythian was notorious as the lowest of the barbarians; more barbarian than the barbarians, the Greeks called him; little short of being a wild beast, Josephus calls him. He was proverbially the savage, who terrorized the civilized world with his bestial atrocities. The slave was not even classified in ancient law as a human being; he was merely a living tool, with no rights of his own. His master could thrash or brand or maim or even kill him at his caprice; he had not even the right of marriage. There could be no fellowship in the ancient world between a slave and a free man. In Christ all these barriers were broken down. J. B. Lightfoot reminds us that one of the greatest tributes paid to Christianity was paid not by a theologian but by a master linguist. Max Miller was one of the great experts of the science of language. In the ancient world no one was interested in foreign languages, apart from Greek. The Greeks were the scholars and they would never have deigned to study a barbarian tongue. The science of language is a new science and the desire to know other languages a new desire. Max Muller wrote: "Not till that word barbarian was struck out of the dictionary of mankind, and replaced by brother, not till the right of all nations of the world to be classed as members of one genus or kind was recognized, can we look even for the first beginnings of our science of language... This change was effected by Christianity." It was Christianity which drew men together sufficiently to make them wish to know each other's languages. T. K. Abbott points out how this passage shows in summary fashion the barriers which Christianity destroyed. (i) It destroyed the barriers which came from birth and nationality. Different nations, who either despised or hated each other, were drawn into the one family of the Christian Church. Men of different nationalities, who would have leaped at each other's throats, sat in peace beside each other at the Table of the Lord. (ii) It destroyed the barriers which came from ceremonial and ritual. Circumcised and uncircumcised were drawn together in the one fellowship. To a Jew a man of any other nation was unclean; when he became a Christian, every man of every nation became a brother. (iii) It destroyed the barriers between the cultured and the uncultured. The Scythian was the ignorant barbarian of the ancient world; the Greek was the aristocrat of learning. The uncultured and the cultured came together in the Christian Church. The greatest scholar in the world and the simplest son of toil can sit in perfect fellowship in the Church of Christ. (iv) It destroyed the barrier between class and class. The slave and the free man came together in the Church. More than that, in the Early Church it could, and did, happen that the slave was the leader of the Church and the master the humble member. In the presence of God the social distinctions of the world become irrelevant. THE OF GRACE (Colossians 3:9 b-13 continued) Paul moves on to give his list of the great graces with which the Colossians must clothe themselves. Before we study the list in detail, we must note two very significant things. (i) Paul begins by addressing the Colossians as chosen of God, dedicated and beloved. The significant thing is that every one of these three words originally belonged, as it were, to the Jews. They were the chosen people; they were the dedicated nation, they were the beloved of God. Paul takes these three precious words which had once been the possession of Israel and gives them to the Gentiles. Thereby he shows that God's love and grace have gone out to the ends of the earth, and that there is no "most favoured nation" clause in his economy. (ii) It is most significant to note that every one of the graces listed has to do with personal relationships between man and man. There is no mention of virtues like efficiency or cleverness, not even of diligence or industry--not that these things are unimportant. But the great basic Christian virtues are those which govern human relationships. Christianity is community. It has on its divine side the amazing gift of peace with God and on its human side the triumphant solution of the problem of living together. Paul begins with a heart of pity. If there was one thing the ancient world needed it was mercy. The sufferings of animals were nothing to it. The maimed and the sickly went to the wall. There was no provision for the aged. The treatment of the idiot and the simple-minded was unfeeling. Christianity brought mercy into this world. It is not too much to say that everything that has been done for the aged, the sick, the weak in body and in mind, the animal, the child, the woman has been done under the inspiration of Christianity. There is kindness (chrestotes, G5544). Trench calls this a lovely word for a lovely quality. The ancient writers defined chrestotes (G5544) as the virtue of the man whose neighbours good is as dear to him as his own. Josephus uses it as a description of Isaac, the man who dug wells and gave them to others because he would not fight about them (Genesis 26:17-25). It is used of wine which has grown mellow with age and lost its harshness. It is the word used when Jesus said, "My yoke is easy." (Matthew 11:30). Goodness by itself can be stern; but chrestotes (G5544) is the goodness which is kind, that type of goodness which Jesus used to the sinning woman who anointed his feet (Luke 7:37-50). No doubt Simon the Pharisee was a good man; but Jesus was more than good, he was chrestos (G5543). The Rheims version translates it benignity. The Christian is marked by a goodness which is a kindly thing. There is humility (tapeinophrosune, G5012). It has often been said that humility was a virtue created by Christianity. In classical Greek there is no word for humility which has, not some tinge of servility; but Christian humility is not a cringing thing. It is based on two things. First, on the divine side, it is based on the awareness of the creatureliness of humanity. God is the Creator, man the creature, and in the presence of the Creator the creature cannot feel anything else but humility. Second, on the human side, it is based on the belief that all men are the sons of God; and there is no room for arrogance when we are living among men and women who are all of royal lineage. There is gentleness (praotes, G4236). Long ago Aristotle had defined praotes as the happy mean between too much and too little anger. The man who has praotes (G4236) is the man who is so self-controlled, because he is God-controlled, that he is always angry at the right time and never angry at the wrong time. He has at one and the same time the strength and the sweetness of true gentleness. There is patience (makrothumia, G3115). This is the spirit which never loses its patience with its fellow-men. Their foolishness and their unteachability never drive it to cynicism or despair; their insults and their ill-treatment never drive it to bitterness or wrath. Human patience is a reflection of the divine patience which bears with all our sinning and never casts us off. There is the forbearing and the forgiving spirit. The Christian forbears and forgives; and he does so because a forgiven man must always be forgiving. As God forgave him, so he must forgive others, for only the forgiving can be forgiven. THE PERFECT BOND (Colossians 3:14-17) 3:14-17 On top of all these things, clothe yourselves with love which is the perfect bond; and let the peace of God be the decider of all things within your hearts, for it is to that peace you were called, so that you might be united in one body. May the word of Christ dwell richly in you with all wisdom. Continue to teach and to admonish each other with psalms and hymns and spiritual songs, singing to God with gratitude in your hearts. And whatever you may be doing in word or in deed, do all things in the name of the Lord Jesus, giving thanks to God the Father through him. To the virtues and the graces Paul adds one more--what he calls the perfect bond of love. Love is the binding power which holds the whole Christian body together. The tendency of any body of people is sooner or later to fly apart; love is the one bond which will hold them together in unbreakable fellowship. Then Paul uses a vivid picture. "Let the peace of God be the decider of all things within your heart." Literally what he says is, "Let the peace of God be the umpire in your heart." He uses a verb from the athletic arena; it is the word that is used of the umpire who settled things in any matter of dispute. If the peace of Jesus Christ is the umpire in any man's heart, then, when feelings clash and we are pulled in two directions at the same time, the decision of Christ will keep us in the way of love and the Church will remain the one body it is meant to be. The way to right action is to appoint Jesus Christ as the arbiter between the conflicting emotions in our hearts; and if we accept his decisions, we cannot go wrong. It is interesting to see that from the beginning the Church was a singing Church. It inherited that from the Jews, for Philo tells us that often they would spend the whole night in hymns and songs. One of the earliest descriptions of a Church service we possess is that of Pliny, the Roman governor of Bithynia, who sent a report of the activities of the Christians to Trajan, the Roman Emperor, in which he said, "They meet at dawn to sing a hymn to Christ as God." The gratitude of the Church has always gone up to God in praise and song. Finally, Paul gives the great principle for living that everything we do or say should be done and said in the name of Jesus. One of the best tests of any action is: "Can we do it, calling upon the name of Jesus? Can we do it, asking for his help?" One of the best tests of any word is: "Can we speak it and in the same breath name the name of Jesus? Can we speak it, remembering that he will hear?" If a man brings every word and deed to the test of the presence of Jesus Christ, he will not go wrong. THE OF THE (Colossians 3:18-25; Colossians 4:1) 3:18-25 Wives, be submissive to your husbands, as is fitting in the Lord. Husbands, love your wives and do not treat them harshly. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, do not irritate your children, that they may not lose heart. Slaves, obey in all things those who are your human masters, not only when you are watched, like those whose only desire is to please men, but in sincerity of heart, reverencing the Lord. Whatever you do, work at it heartily, as if you were doing it for the Lord and not for men; and never forget that you will receive from the Lord your just recompense, even your share in the inheritance. Show yourselves the slaves of the Lord Christ. He who does wrong will be paid back for the wrong that he has done, and there is no respect of persons. Masters, on your part provide for your slaves treatment which is just and equitable, and remember that you too have a master in heaven. Here the ethical part of the letter becomes more and more practical. Paul turns to the working out of Christianity in the everyday relationships of life and living. Before we begin to study the passage in some detail, we must note two great general principles which lie behind it and determine all its demands. (i) The Christian ethic is an ethic of reciprocal obligation. It is never an ethic on which all the duties are on one side. As Paul saw it, husbands have as great an obligation as wives; parents have just as binding a duty as children; masters have their responsibilities as much as slaves. This was an entirely new thing. Let us take the cases one by one and look at them in the light of this new principle. Under Jewish law a woman was a thing, the possession of her husband, just as much as his house or his flocks or his material goods. She had no legal rights whatever. For instance, under Jewish law, a husband could divorce his wife for any cause, while a wife had no rights whatever in the initiation of divorce; and the only grounds on which a divorce might be awarded her were if her husband developed leprosy, became an apostate or ravished a virgin. In Greek society a respectable woman lived a life of entire seclusion. She never appeared on the streets alone, not even to go marketing. She lived in the women's apartments and did not join her menfolk even for meals. From her there was demanded complete servitude and chastity; but her husband could go out as much as he chose and could enter into as many relationships outside marriage as he liked without incurring any stigma. Under both Jewish and Greek laws and custom all the privileges belonged to the husband and all the duties to the wife. In the ancient world children were very much under the domination of their parents. The supreme example was the Roman Patria Potestas, the law of the father's power. Under it a parent could do anything he liked with his child. He could sell him into slavery; he could make him work like a labourer on his farm; he had even the right to condemn his child to death and to carry out the execution. All the privileges and rights belonged to the parent and all the duties to the child. Most of all this was the case in slavery. The slave was a thing in the eyes of the law. There was no such thing as a code of working conditions. When the slave was past his work, he could be thrown out to die. He had not even the right to marry, and if he cohabited and there was a child, the child belonged to the master, just as the lambs of the flock belonged to the shepherd. Once again all the rights belonged to the master and all the duties to the slave. The Christian ethic is one of mutual obligation, in which the rights and the obligations rest with every man. It is an ethic of mutual responsibility; and, therefore, it becomes an ethic where the thought of privilege and rights falls into the background and where the thought of duty and obligation becomes paramount. The whole direction of the Christian ethic is not to ask: "What do others owe to me?" but, "What do I owe to others?" (ii) The really new thing about the Christian ethic of personal relationships is that all relationships are in the Lord. The whole of the Christian life is lived in Christ. In any home the tone of personal relationships must be dictated by the awareness that Jesus Christ is an unseen but ever-present guest. In any parent-child relationship the dominating thought must be the Fatherhood of God; and we must try to treat our children as God treats his sons and daughters. The thing which settles any master and servant relationship is that both are servants of the one Master, Jesus Christ. The new thing about personal relationships in Christianity is that Jesus Christ is introduced into them all. THE MUTUAL (Colossians 3:18-25; Colossians 4:1 continued) Let us look briefly at each of these three spheres of human relationships. (i) The wife is to be submissive to her husband; but the husband is to love his wife and to treat her with all kindness. The practical effect of the marriage laws and customs of ancient times was that the husband became an unquestioned dictator and the wife little more than a servant to bring up his children and to minister to his needs. The fundamental effect of this Christian teaching is that marriage becomes a partnership. It becomes something which is entered into not merely for the convenience of the husband, but in order that both husband and wife may find a new joy and a new completeness in each other. Any marriage in which everything is done for the convenience of one of the partners and where the other exists simply to gratify the needs and desires of the first, is not a Christian marriage. (ii) The Christian ethic lays down the duty of the child to respect the parental relationship. But there is always a problem in the relationship of parent and child. If the parent is too easy-going, the child will grow up indisciplined and unfit to face life. But there is a contrary danger. The more conscientious a parent is, the more he is likely always to be correcting and rebuking the child. Simply because he wishes the child to do well, he is always on his top. We remember, for instance, the tragic question of Mary Lamb, whose mind was ultimately unhinged: "Why is it that I never seem to be able to do anything to please my mother?" We remember the poignant statement of John Newton: "I know that my father loved me--but he did not seem to wish me to see it." There is a certain kind of constant criticism which is the product of misguided love. The danger of all this is that the child may become discouraged. Bengel speaks of "the plague of youth, a broken spirit (Fractus animus pestis iuventutis)." It is one of the tragic facts of religious history that Luther's father was so stern to him that Luther all his days found it difficult to pray: "Our Father." The word father in his mind stood for nothing but severity. The duty of the parent is discipline, but it is also encouragement. Luther himself said, "Spare the rod and spoil the child. It is true. But beside the rod keep an apple to give him when he does well." Sir Arnold Lunn, in Memory to Memory, quotes an incident about Field-Marshal Montgomery from a book by M. E. Clifton James. Montgomery was famous as a disciplinarian--but there was another side to him. Clifton James was his official "double" and was studying him during a rehearsal for D-Day. "Within a few yards of where I was standing, a very young soldier, still looking sea-sick from his voyage, came struggling along gamely trying to keep up with his comrades in front. I could imagine that, feeling as he did, his rifle and equipment must have been like a ton weight. His heavy boots dragged in the sand, but I could see that he was fighting hard to conceal his distress. Just when he got level with us he tripped up and fell flat on his face. Half sobbing, he heaved himself up and began to march off dazedly in the wrong direction. Monty went straight up to him and with a quick, friendly smile turned him round. 'This way, sonny. You're doing well--very well. But don't lose touch with the chap in front of you.' When the youngster realized who it was that had given him friendly help, his expression of dumb adoration was a study." It was just because Montgomery combined discipline and encouragement that a private in the Eighth Army felt himself as good as a colonel in any other army. The better a parent is the more he must avoid the danger of discouraging his child, for he must give discipline and encouragement in equal parts. THE WORKMAN AND THE MASTER (Colossians 3:18-25; Colossians 4:1 continued) (iii) Paul then turns to the greatest problem of all--the relationship between slave and master. It will be noted that this section is far longer than the other two; and its length may well be due to long talks which Paul had with the runaway slave, Onesimus, whom later he was to send back to his master Philemon. Paul says things which must have amazed both sides. He insists that the slave must be a conscientious workman. He is in effect saying that his Christianity must make him a better and more efficient slave. Christianity never in this world offers escape from hard work; it makes a man able to work still harder. Nor does it offer a man escape from difficult situations; it enables him to meet these situations better. The slave must not be content with eye-service; he must not work only when the overseer's eye is upon him. He must not be the kind of servant, who, as C. F. D. Moule puts it, does not dust behind the ornaments or sweep below the wardrobe. He must remember that he will receive his inheritance. Here was an amazing thing. Under Roman law a slave could not possess any property whatsoever and here he is being promised nothing less than the inheritance of God. He must remember that the time will come when the balance is adjusted and evil-doing will find its punishment and faithful diligence its reward. The master must treat the slave not like a thing, but like a person, with justice and with the equity which goes beyond justice. How is it to be done? The answer is important, for in it there is the whole Christian doctrine of work. The workman must do everything as if he was doing it for Christ. We do not work for pay or for ambition or to satisfy an earthly master; we work so that we can take every task and offer it to Christ. All work is done for God so that his world may go on and his men and women have the things they need for life and living. The master must remember that he too has a Master--Christ in heaven. He is answerable to God, just as his workmen are answerable to him. No master can say, "This is my business and I will do what I like with it." He must say, "This is God's business. He has put me in charge of it. I am responsible to him." The Christian doctrine of work is that master and man alike are working for God, and that, therefore, the real rewards of work are not assessable in earthly coin, but will some day be given--or withheld--by God. -Barclay's Daily Study Bible (NT) Chapter 3 THE RISEN LIFE (Colossians 3:1-4) 3:1-4 If then you were raised with Christ, set your hearts on the things which are above, where Christ is seated at the right hand of God. Have a mind all of whose thoughts are fixed on the things which are above, not upon the things on earth. For you died and your life is hidden with Christ in God. Whenever Christ, your life, shall appear, then you too shall appear with him in glory. The point Paul is making here is this. In baptism the Christian dies and rises again. As the waters close over him, it is as if he was buried in death; as he emerges from the waters, it is like being resurrected to a new life. Now, if that is so, the Christian must rise from baptism a different man. Wherein is the difference? It lies in the fact that now the thoughts of the Christian must be set on the things which are above. He can no longer be concerned with the trivial passing things of earth; he must be totally concerned with the eternal verities of heaven. We must note carefully what Paul means by that. He is certainly not pleading for an other-worldliness in which the Christian withdraws himself from all the work and activities of this world and does nothing but contemplate eternity. Immediately after this Paul goes on to lay down a series of ethical principles which make it quite clear that he expects the Christian to go on with the work of this world and to maintain all its normal relationships. But there will be this difference--from now on the Christian will view everything against the background of eternity and no longer live as if this world was all that mattered. This will obviously give him a new set of values. Things which the world thought important, he will no longer worry about. Ambitions which dominated the world, will be powerless to touch him. He will go on using the things of the world but he will use them in a new way. He will, for instance, set giving above getting, serving above ruling, forgiving above avenging. The Christian's standard of values will be God's not men's. And how is this to be accomplished? The life of the Christian is hid with Christ in God. There are at least two vivid pictures here. (i) We have seen repeatedly that the early Christians regarded baptism as a dying and a rising again. When a man was dead and buried, the Greeks very commonly spoke of him as being hidden in the earth; but the Christian had died a spiritual death in baptism and he is not hidden in the earth, but hidden in Christ. It was the experience of the early Christians that the very act of baptism wrapped a man round with Christ. (ii) There may well be a word play here which a Greek would recognize at once. The false teachers called their books of so-called wisdom apokruphoi (G614), the books that were hidden from all except from those who were initiated. Now the word which Paul uses to say that our lives are hidden with Christ in God is part of the verb apokruptein (G613), from which the adjective apokruphos (G614) comes. Undoubtedly the one word would suggest the other. It is as if Paul said, "For you the treasures of wisdom are hidden in your secret books; for us Christ is the treasury of wisdom and we are hidden in him." There is still another thought here. The life of the Christian is hidden with Christ in God. That which is hidden is concealed; the world cannot recognize the Christian. But Paul goes on: "The day is coming when Christ will return in glory and then the Christian, whom no one recognized, will share that glory and it will be plain for all to see." In a sense Paul is saying--and saying truly--that some day the verdicts of eternity will reverse the verdicts of time and the judgments of God will overturn the judgments of men. CHRIST OUR LIFE (Colossians 3:1-4 continued) In Colossians 3:4 Paul gives to Christ one of the great titles of devotion. He calls him Christ our life. Here is a thought which was very dear to the heart of Paul. When he was writing to the Philippians, he said, "For me to live is Christ" (Philippians 1:21). Years before, when he was writing to the Galatians, he had said, "It is no longer I who live but Christ who lives in me" (Galatians 2:20). As Paul saw it, to the Christian Christ is the most important thing in life; more, he is life. This is the kind of peak of devotion which we can only dimly understand and only haltingly and imperfectly express. Sometimes we say of a man, "Music is his life--Sport is his life--He lives for his work." Such a man finds life and all that it means in music, in sport, in work, as the case may be. For the Christian, Christ is his life. And here we come back to where this passage started--that is precisely why the Christian sets his mind and heart on the things which are above and not on the things of this world. He judges everything in the light of the Cross and in the light of the love which gave itself for him. In the light of that Cross the world's wealth and ambitions and activities are seen at their true value; and, the Christian is enabled to set his whole heart on the things which are above. THE THINGS WHICH LIE BEHIND (Colossians 3:5-9 a) 3:5-9a So, then, put to death these parts of you which are earthly-- fornication, uncleanness, passion, evil desire, the desire to get more than you ought--for this is idol worship; and because of these things the wrath of God comes upon those who are disobedient. It was amongst these things that you once spent your lives; when you lived among them; but now you must divest yourselves of all these things--anger, temper, malice, slander, foul talk which issues from your mouth. Do not lie to one another. Here this letter makes the change that Paul's letters always make; after the theology comes the ethical demand. Paul could think more deeply than any man who ever tried to express the Christian faith; he could travel along uncharted pathways of thought; he could scale the heights of the human mind, where even the best equipped theologian finds it hard to follow him; but always at the end of his letters he turns to the practical consequences of it all. He always ends with an uncompromising and crystal clear statement of the ethical demands of Christianity in the situation in which his friends are at the moment. Paul begins with a vivid demand. The New Testament never hesitates to demand with a certain violence the complete elimination of everything which is against God. The King James Version translates the first part of this section: "Mortify your members which are upon earth." In seventeenth-century English that was clear enough: but it has lost its force in modern language. Nowadays to mortify the flesh means rather to practise ascetic discipline and self-denial. And that is not enough. What Paul is saying is, "Put to death every part of your self which is against God and keeps you from fulfilling his will." He uses the same line of thought in Romans 8:13 : "If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live." It is exactly the same line of thought as that of Jesus when he demanded that a man should cut off a hand or a foot, or tear out an eye when it was leading him into sin (Matthew 5:29-30). We may put this in more modern language, as C. F. D. Moule expresses it. The Christian must kill self-centredness and regard as dead all private desires and ambitions. There must be in his life a radical transformation of the will and a radical shift of the centre. Everything which would keep him from fully obeying God and fully surrendering to Christ must be surgically excised. Paul goes on to list some of the things which the Colossians must cut right out of life. Fornication and uncleanness must go. Chastity was the one completely new virtue which Christianity brought into the world. In the ancient world sexual relationships before marriage and outside marriage were the normal and accepted practice. The sexual appetite was regarded as a thing to be gratified, not to be controlled. That is an attitude which is not unfamiliar today, although often it is supported by specious arguments. In his autobiography, Memory to Memory, Sir Arnold Lunn has a chapter on Cyril Joad, the well-known philosopher, whom he knew well. In his pre-Christian days Joad could write: "Birth control (he meant the use of contraceptives) increases the possibilities of human pleasure. In enabling the pleasures of sex to be tasted without its penalties it has removed the most formidable deterrent not only to regular but to irregular sexual intercourse... The average clergyman is shocked and outraged by the prospect of shameless, harmless and unlimited pleasure which birth control offers to the young, and, if he can stop it, he will." Towards the end of his life Joad came back to religion and returned to the family of the Church; but it was not without a struggle, and it was the insistence of the Christian Church on sexual purity which kept him so long from making the final decision. "It's a big step," he said, "and I can't persuade myself that the very severe attitude to sex which the Church thinks it necessary to adopt is really justified." The Christian ethic insists on chastity, regarding the physical relationship between the sexes as something so precious that indiscriminate use of it in the end spoils it. There was passion and evil desire. There is a kind of person who is the slave of his passions (palkos) and who is driven by the desire for the wrong things (epithumia, G1939). There is the sin which the Revised Standard Version calls covetousness (pleonexia, G4124). Pleonexia is one of the ugliest of sins but while it is quite clear what it means, it is by no means so easy to find a single word to translate it. It comes from two Greek words; the first half of the word is from pleon (G4119) which means "more" and the second half is from echein (G2192) which means to have. Pleonexia (G4124) is basically the desire to have more. The Greeks themselves defined it as insatiate desire and said that you might as easily satisfy it as you might fill with water a bowl with a hole in it. They defined it as the sinful desire for what belongs to others. It has been described as ruthless self-seeking. Its basic idea is the desire for that which a man has no right to have. It is, therefore, a sin with a very wide range. If it is the desire for money, it leads to theft. If it is the desire for prestige, it leads to evil ambition. If it is the desire for power, it leads to sadistic tyranny. If it is the desire for a person, it leads to sexual sin. C. F. D. Moule well describes it as "the opposite of the desire to give." Such a desire, says Paul, is idolatry. How can that be? The essence of idolatry is the desire to get. A man sets up an idol and worships it because he desires to get something from it. To quote C. F. D. Moule, "idolatry is an attempt to use God for man's purposes, rather than to give oneself to God's service." The essence of idolatry is, in fact, the desire to have more. Or to come at it another way, the man whose life is dominated by the desire to get things has set up things in the place of God--and that precisely is idolatry. Upon all such things the wrath of God must fall. The wrath of God is simply the rule of the universe that a man will sow what he reaps and that no one ever escapes the consequences of his sin. The wrath of God and the moral order of the universe are one and the same thing. THE THINGS WHICH MUST BE LEFT BEHIND (Colossians 3:5-9 a continued) In Colossians 3:8 Paul says that there are certain things of which the Colossians must strip themselves. The word he uses is the word for putting off clothes. There is here a picture from the life of the early Christian. When the Christian was baptized, he put off his old clothes when he went down into the water and when he emerged he put on a new and pure white robe. He divested himself of one kind of life and put on another. In this passage Paul speaks of the things of which the Christian must divest himself, and in Colossians 3:12 he will continue the picture and speak of the things which the Christian must put on. Let us look at these things one by one. The Christian must put off anger and temper. The two words are orge (G3709) and thumos (G2372), and the difference between them is this. Thumos (G2372) is a blaze of sudden anger which is quickly kindled and just as quickly dies. The Greeks likened it to a fire amongst straw, which quickly blazed and just as quickly burned itself out. Orge (G3709) is anger which has become inveterate; it is long-lasting, slow-burning anger, which refuses to be pacified and nurses its wrath to keep it warm. For the Christian the burst of temper and the long-lasting anger are alike forbidden. There is malice. The word we have so translated is kakia (G2549); it is a difficult word to translate, for it really means that viciousness of mind from which all the individual vices spring. It is all-pervading evil. Christians must put off slander and foul talk and they must not lie to one another. The word for slander is blasphemia (G988), which the King James Version translates blasphemy. Blasphemia is insulting and slanderous speaking in general; when that insulting speech is directed against God, it becomes blasphemy. In this context it is much more likely that what is forbidden is slanderous talk against one's fellow-men. The word we have translated foul talk is aischrologia (G148); it could well mean obscene language. These last three forbidden things have all to do with speech. And when we turn them into positive commands instead of negative prohibitions, we find three laws for Christian speech. (i) Christian speech must be kind. All slanderous and malicious talking is forbidden. The old advice still stands which says that before we repeat anything about anyone we should ask three questions: "Is it true? Is it necessary? Is it kind?" The New Testament is unsparing in its condemnation of the gossiping tongues which poison truth. (ii) Christian speech must be pure. There can never have been a time in history when so much filthy language is used as today. And the tragedy is that many people have become so habituated to unclean talk that they are unaware that they are using it. The Christian should never forget that he will give account for every idle word he speaks. (iii) Christian speech must be true. Dr. Johnson believed that there are far more falsehoods told unaware than deliberately; and he believed that a child should be checked when he deviates in the smallest detail from the truth. It is easy to distort the truth; an alteration in the tone of voice or an eloquent look will do it; and there are silences which can be as false and misleading as any words. Christian speech must be kind and pure and honest to all men and in all places. THE OF (Colossians 3:9 b-13) 3:9b-13 Strip off the old self with all its activities. Put on the new self, which is ever freshly renewed until it reaches fullness of knowledge, in the likeness of its creator. In it there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave nor free man, but Christ is all in all. So then, as the chosen of God, dedicated and beloved, clothe yourself with a heart of pity, kindness, humility, gentleness, patience. Bear with one another, and, if anyone has a ground of complaint against someone else, forgive each other; as the Lord has forgiven you, so you must forgive each other. When a man becomes a Christian, there ought to be a complete change in his personality. He puts off his old self and puts on a new self, just as the candidate for baptism puts off his old clothes and puts on the new white robe. We very often evade the truth on which the New Testament insists, that a Christianity which does not change a man is most imperfect. Further, this change is progressive. This new creation is a continual renewal. It makes a man grow continually in grace and knowledge until he reaches that which he was meant to be--manhood in the image of God. One of the great effects of Christianity is that it destroys the barriers. In it there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free man. The ancient world was full of barriers. The Greek looked down on the barbarian; and to the Greek any man who did not speak Greek was a barbarian, which literally means a man who says "bar-bar." The Greek was the aristocrat of the ancient world and he knew it. The Jew looked down on every other nation. He belonged to God's chosen people and the other nations were fit only to be fuel for the fires of hell. The Scythian was notorious as the lowest of the barbarians; more barbarian than the barbarians, the Greeks called him; little short of being a wild beast, Josephus calls him. He was proverbially the savage, who terrorized the civilized world with his bestial atrocities. The slave was not even classified in ancient law as a human being; he was merely a living tool, with no rights of his own. His master could thrash or brand or maim or even kill him at his caprice; he had not even the right of marriage. There could be no fellowship in the ancient world between a slave and a free man. In Christ all these barriers were broken down. J. B. Lightfoot reminds us that one of the greatest tributes paid to Christianity was paid not by a theologian but by a master linguist. Max Miller was one of the great experts of the science of language. In the ancient world no one was interested in foreign languages, apart from Greek. The Greeks were the scholars and they would never have deigned to study a barbarian tongue. The science of language is a new science and the desire to know other languages a new desire. Max Muller wrote: "Not till that word barbarian was struck out of the dictionary of mankind, and replaced by brother, not till the right of all nations of the world to be classed as members of one genus or kind was recognized, can we look even for the first beginnings of our science of language... This change was effected by Christianity." It was Christianity which drew men together sufficiently to make them wish to know each other's languages. T. K. Abbott points out how this passage shows in summary fashion the barriers which Christianity destroyed. (i) It destroyed the barriers which came from birth and nationality. Different nations, who either despised or hated each other, were drawn into the one family of the Christian Church. Men of different nationalities, who would have leaped at each other's throats, sat in peace beside each other at the Table of the Lord. (ii) It destroyed the barriers which came from ceremonial and ritual. Circumcised and uncircumcised were drawn together in the one fellowship. To a Jew a man of any other nation was unclean; when he became a Christian, every man of every nation became a brother. (iii) It destroyed the barriers between the cultured and the uncultured. The Scythian was the ignorant barbarian of the ancient world; the Greek was the aristocrat of learning. The uncultured and the cultured came together in the Christian Church. The greatest scholar in the world and the simplest son of toil can sit in perfect fellowship in the Church of Christ. (iv) It destroyed the barrier between class and class. The slave and the free man came together in the Church. More than that, in the Early Church it could, and did, happen that the slave was the leader of the Church and the master the humble member. In the presence of God the social distinctions of the world become irrelevant. THE OF GRACE (Colossians 3:9 b-13 continued) Paul moves on to give his list of the great graces with which the Colossians must clothe themselves. Before we study the list in detail, we must note two very significant things. (i) Paul begins by addressing the Colossians as chosen of God, dedicated and beloved. The significant thing is that every one of these three words originally belonged, as it were, to the Jews. They were the chosen people; they were the dedicated nation, they were the beloved of God. Paul takes these three precious words which had once been the possession of Israel and gives them to the Gentiles. Thereby he shows that God's love and grace have gone out to the ends of the earth, and that there is no "most favoured nation" clause in his economy. (ii) It is most significant to note that every one of the graces listed has to do with personal relationships between man and man. There is no mention of virtues like efficiency or cleverness, not even of diligence or industry--not that these things are unimportant. But the great basic Christian virtues are those which govern human relationships. Christianity is community. It has on its divine side the amazing gift of peace with God and on its human side the triumphant solution of the problem of living together. Paul begins with a heart of pity. If there was one thing the ancient world needed it was mercy. The sufferings of animals were nothing to it. The maimed and the sickly went to the wall. There was no provision for the aged. The treatment of the idiot and the simple-minded was unfeeling. Christianity brought mercy into this world. It is not too much to say that everything that has been done for the aged, the sick, the weak in body and in mind, the animal, the child, the woman has been done under the inspiration of Christianity. There is kindness (chrestotes, G5544). Trench calls this a lovely word for a lovely quality. The ancient writers defined chrestotes (G5544) as the virtue of the man whose neighbours good is as dear to him as his own. Josephus uses it as a description of Isaac, the man who dug wells and gave them to others because he would not fight about them (Genesis 26:17-25). It is used of wine which has grown mellow with age and lost its harshness. It is the word used when Jesus said, "My yoke is easy." (Matthew 11:30). Goodness by itself can be stern; but chrestotes (G5544) is the goodness which is kind, that type of goodness which Jesus used to the sinning woman who anointed his feet (Luke 7:37-50). No doubt Simon the Pharisee was a good man; but Jesus was more than good, he was chrestos (G5543). The Rheims version translates it benignity. The Christian is marked by a goodness which is a kindly thing. There is humility (tapeinophrosune, G5012). It has often been said that humility was a virtue created by Christianity. In classical Greek there is no word for humility which has, not some tinge of servility; but Christian humility is not a cringing thing. It is based on two things. First, on the divine side, it is based on the awareness of the creatureliness of humanity. God is the Creator, man the creature, and in the presence of the Creator the creature cannot feel anything else but humility. Second, on the human side, it is based on the belief that all men are the sons of God; and there is no room for arrogance when we are living among men and women who are all of royal lineage. There is gentleness (praotes, G4236). Long ago Aristotle had defined praotes as the happy mean between too much and too little anger. The man who has praotes (G4236) is the man who is so self-controlled, because he is God-controlled, that he is always angry at the right time and never angry at the wrong time. He has at one and the same time the strength and the sweetness of true gentleness. There is patience (makrothumia, G3115). This is the spirit which never loses its patience with its fellow-men. Their foolishness and their unteachability never drive it to cynicism or despair; their insults and their ill-treatment never drive it to bitterness or wrath. Human patience is a reflection of the divine patience which bears with all our sinning and never casts us off. There is the forbearing and the forgiving spirit. The Christian forbears and forgives; and he does so because a forgiven man must always be forgiving. As God forgave him, so he must forgive others, for only the forgiving can be forgiven. THE PERFECT BOND (Colossians 3:14-17) 3:14-17 On top of all these things, clothe yourselves with love which is the perfect bond; and let the peace of God be the decider of all things within your hearts, for it is to that peace you were called, so that you might be united in one body. May the word of Christ dwell richly in you with all wisdom. Continue to teach and to admonish each other with psalms and hymns and spiritual songs, singing to God with gratitude in your hearts. And whatever you may be doing in word or in deed, do all things in the name of the Lord Jesus, giving thanks to God the Father through him. To the virtues and the graces Paul adds one more--what he calls the perfect bond of love. Love is the binding power which holds the whole Christian body together. The tendency of any body of people is sooner or later to fly apart; love is the one bond which will hold them together in unbreakable fellowship. Then Paul uses a vivid picture. "Let the peace of God be the decider of all things within your heart." Literally what he says is, "Let the peace of God be the umpire in your heart." He uses a verb from the athletic arena; it is the word that is used of the umpire who settled things in any matter of dispute. If the peace of Jesus Christ is the umpire in any man's heart, then, when feelings clash and we are pulled in two directions at the same time, the decision of Christ will keep us in the way of love and the Church will remain the one body it is meant to be. The way to right action is to appoint Jesus Christ as the arbiter between the conflicting emotions in our hearts; and if we accept his decisions, we cannot go wrong. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/dsb/ Chapter 4 THE OF THE (Colossians 3:18-25; Colossians 4:1) 4:1 Wives, be submissive to your husbands, as is fitting in the Lord. Husbands, love your wives and do not treat them harshly. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, do not irritate your children, that they may not lose heart. Slaves, obey in all things those who are your human masters, not only when you are watched, like those whose only desire is to please men, but in sincerity of heart, reverencing the Lord. Whatever you do, work at it heartily, as if you were doing it for the Lord and not for men; and never forget that you will receive from the Lord your just recompense, even your share in the inheritance. Show yourselves the slaves of the Lord Christ. He who does wrong will be paid back for the wrong that he has done, and there is no respect of persons. Masters, on your part provide for your slaves treatment which is just and equitable, and remember that you too have a master in heaven. Here the ethical part of the letter becomes more and more practical. Paul turns to the working out of Christianity in the everyday relationships of life and living. Before we begin to study the passage in some detail, we must note two great general principles which lie behind it and determine all its demands. (i) The Christian ethic is an ethic of reciprocal obligation. It is never an ethic on which all the duties are on one side. As Paul saw it, husbands have as great an obligation as wives; parents have just as binding a duty as children; masters have their responsibilities as much as slaves. This was an entirely new thing. Let us take the cases one by one and look at them in the light of this new principle. Under Jewish law a woman was a thing, the possession of her husband, just as much as his house or his flocks or his material goods. She had no legal rights whatever. For instance, under Jewish law, a husband could divorce his wife for any cause, while a wife had no rights whatever in the initiation of divorce; and the only grounds on which a divorce might be awarded her were if her husband developed leprosy, became an apostate or ravished a virgin. In Greek society a respectable woman lived a life of entire seclusion. She never appeared on the streets alone, not even to go marketing. She lived in the women's apartments and did not join her menfolk even for meals. From her there was demanded complete servitude and chastity; but her husband could go out as much as he chose and could enter into as many relationships outside marriage as he liked without incurring any stigma. Under both Jewish and Greek laws and custom all the privileges belonged to the husband and all the duties to the wife. In the ancient world children were very much under the domination of their parents. The supreme example was the Roman Patria Potestas, the law of the father's power. Under it a parent could do anything he liked with his child. He could sell him into slavery; he could make him work like a labourer on his farm; he had even the right to condemn his child to death and to carry out the execution. All the privileges and rights belonged to the parent and all the duties to the child. Most of all this was the case in slavery. The slave was a thing in the eyes of the law. There was no such thing as a code of working conditions. When the slave was past his work, he could be thrown out to die. He had not even the right to marry, and if he cohabited and there was a child, the child belonged to the master, just as the lambs of the flock belonged to the shepherd. Once again all the rights belonged to the master and all the duties to the slave. The Christian ethic is one of mutual obligation, in which the rights and the obligations rest with every man. It is an ethic of mutual responsibility; and, therefore, it becomes an ethic where the thought of privilege and rights falls into the background and where the thought of duty and obligation becomes paramount. The whole direction of the Christian ethic is not to ask: "What do others owe to me?" but, "What do I owe to others?" (ii) The really new thing about the Christian ethic of personal relationships is that all relationships are in the Lord. The whole of the Christian life is lived in Christ. In any home the tone of personal relationships must be dictated by the awareness that Jesus Christ is an unseen but ever-present guest. In any parent-child relationship the dominating thought must be the Fatherhood of God; and we must try to treat our children as God treats his sons and daughters. The thing which settles any master and servant relationship is that both are servants of the one Master, Jesus Christ. The new thing about personal relationships in Christianity is that Jesus Christ is introduced into them all. THE MUTUAL (Colossians 3:18-25; Colossians 4:1 continued) Let us look briefly at each of these three spheres of human relationships. (i) The wife is to be submissive to her husband; but the husband is to love his wife and to treat her with all kindness. The practical effect of the marriage laws and customs of ancient times was that the husband became an unquestioned dictator and the wife little more than a servant to bring up his children and to minister to his needs. The fundamental effect of this Christian teaching is that marriage becomes a partnership. It becomes something which is entered into not merely for the convenience of the husband, but in order that both husband and wife may find a new joy and a new completeness in each other. Any marriage in which everything is done for the convenience of one of the partners and where the other exists simply to gratify the needs and desires of the first, is not a Christian marriage. (ii) The Christian ethic lays down the duty of the child to respect the parental relationship. But there is always a problem in the relationship of parent and child. If the parent is too easy-going, the child will grow up indisciplined and unfit to face life. But there is a contrary danger. The more conscientious a parent is, the more he is likely always to be correcting and rebuking the child. Simply because he wishes the child to do well, he is always on his top. We remember, for instance, the tragic question of Mary Lamb, whose mind was ultimately unhinged: "Why is it that I never seem to be able to do anything to please my mother?" We remember the poignant statement of John Newton: "I know that my father loved me--but he did not seem to wish me to see it." There is a certain kind of constant criticism which is the product of misguided love. The danger of all this is that the child may become discouraged. Bengel speaks of "the plague of youth, a broken spirit (Fractus animus pestis iuventutis)." It is one of the tragic facts of religious history that Luther's father was so stern to him that Luther all his days found it difficult to pray: "Our Father." The word father in his mind stood for nothing but severity. The duty of the parent is discipline, but it is also encouragement. Luther himself said, "Spare the rod and spoil the child. It is true. But beside the rod keep an apple to give him when he does well." Sir Arnold Lunn, in Memory to Memory, quotes an incident about Field-Marshal Montgomery from a book by M. E. Clifton James. Montgomery was famous as a disciplinarian--but there was another side to him. Clifton James was his official "double" and was studying him during a rehearsal for D-Day. "Within a few yards of where I was standing, a very young soldier, still looking sea-sick from his voyage, came struggling along gamely trying to keep up with his comrades in front. I could imagine that, feeling as he did, his rifle and equipment must have been like a ton weight. His heavy boots dragged in the sand, but I could see that he was fighting hard to conceal his distress. Just when he got level with us he tripped up and fell flat on his face. Half sobbing, he heaved himself up and began to march off dazedly in the wrong direction. Monty went straight up to him and with a quick, friendly smile turned him round. 'This way, sonny. You're doing well--very well. But don't lose touch with the chap in front of you.' When the youngster realized who it was that had given him friendly help, his expression of dumb adoration was a study." It was just because Montgomery combined discipline and encouragement that a private in the Eighth Army felt himself as good as a colonel in any other army. The better a parent is the more he must avoid the danger of discouraging his child, for he must give discipline and encouragement in equal parts. THE WORKMAN AND THE MASTER (Colossians 3:18-25; Colossians 4:1 continued) (iii) Paul then turns to the greatest problem of all--the relationship between slave and master. It will be noted that this section is far longer than the other two; and its length may well be due to long talks which Paul had with the runaway slave, Onesimus, whom later he was to send back to his master Philemon. Paul says things which must have amazed both sides. He insists that the slave must be a conscientious workman. He is in effect saying that his Christianity must make him a better and more efficient slave. Christianity never in this world offers escape from hard work; it makes a man able to work still harder. Nor does it offer a man escape from difficult situations; it enables him to meet these situations better. The slave must not be content with eye-service; he must not work only when the overseer's eye is upon him. He must not be the kind of servant, who, as C. F. D. Moule puts it, does not dust behind the ornaments or sweep below the wardrobe. He must remember that he will receive his inheritance. Here was an amazing thing. Under Roman law a slave could not possess any property whatsoever and here he is being promised nothing less than the inheritance of God. He must remember that the time will come when the balance is adjusted and evil-doing will find its punishment and faithful diligence its reward. The master must treat the slave not like a thing, but like a person, with justice and with the equity which goes beyond justice. How is it to be done? The answer is important, for in it there is the whole Christian doctrine of work. The workman must do everything as if he was doing it for Christ. We do not work for pay or for ambition or to satisfy an earthly master; we work so that we can take every task and offer it to Christ. All work is done for God so that his world may go on and his men and women have the things they need for life and living. The master must remember that he too has a Master--Christ in heaven. He is answerable to God, just as his workmen are answerable to him. No master can say, "This is my business and I will do what I like with it." He must say, "This is God's business. He has put me in charge of it. I am responsible to him." The Christian doctrine of work is that master and man alike are working for God, and that, therefore, the real rewards of work are not assessable in earthly coin, but will some day be given--or withheld--by God. THE 'S PRAYER (Colossians 4:2-4) 4:2-4 Persevere in prayer. Be vigilant in your prayer, and let thanksgiving always be a part of it. And at the same time pray for us, that God may open for us a door for the word, that we may speak the secret of Christ now revealed to his own people, that secret for which I am in bonds, that I may make it manifest to all, as I ought to speak. Paul would never write a letter without urging the duty and the privilege of prayer on his friends. He tells them to persevere in prayer. Even for the best of us, there come times when prayer seems to be unavailing and to penetrate no farther than the walls of the room in which we pray. At such a time the remedy is not to stop but to go on praying; for in the man who prays spiritual dryness cannot last. He tells them to be vigilant in prayer. Literally the Greek means to be wakeful. The phrase could well mean that Paul is telling them not to go to sleep when they pray. Maybe he was thinking of the time on the Mount of Transfiguration when the disciples fell asleep and only when they were awake again saw the glory (Luke 9:32). Or maybe he was thinking of that time in the Garden of Gethsemane when Jesus prayed and his disciples slept (Matthew 26:40). It is true that at the end of a hard day sleep often comes upon us when we try to pray. And even oftener there is in our prayers a kind of tiredness. At such a time we should not try to be long: God will understand the single sentence uttered in the manner of a child too tired to stay awake. Paul asks their prayers for himself. We must note carefully exactly what it is for which Paul asks. He asks their prayer not so much for himself as for his work. There were many things for which Paul might have asked them to pray--release from prison, a successful outcome to his coming trial, a little rest and peace at the last. But he asks them to pray only that there may be given to him strength and opportunity to do the work which God had sent him into the world to do. When we pray for ourselves and for others, we should not ask release from any task, but rather strength to complete the task which has been given us to do. Prayer should always be for power and seldom for release; for not release but conquest must be the keynote of the Christian life. THE AND THE WORLD (Colossians 4:5-6) 4:5-6 Behave yourselves wisely to those who are outside the Church. Buy up every possible opportunity. Let your speech always be with gracious charm, seasoned with the salt of wit, so that you will know the right answer to give in every case. Here are three brief instructions for the life of the Christian in the world. (i) The Christian must behave himself with wisdom and with tact towards those who are outside the Church. He must of necessity be a missionary; but he must know when and when not to speak to others about his religion and theirs. He must never give the impression of superiority and of censorious criticism. Few people have ever been argued into Christianity. The Christian, therefore, must remember that it is not so much by his words as by his life that he will attract people to, or repel them from, Christianity. On the Christian there is laid the great responsibility of showing men Christ in his daily life. (ii) The Christian must be a man on the outlook for opportunity. He must buy up every opportunity possible to work for Christ and to serve men. Daily life and work are continually offering men opportunities to witness for Christ and to influence people for him--but there are so many who avoid the opportunities instead of embracing them. The Church is constantly offering its members the opportunity to teach, to sing, to visit, to work for the good of the Christian congregation--and there are so many who deliberately refuse these opportunities instead of accepting them. The Christian should always be on the outlook for the opportunity to serve Christ and his fellow-men. (iii) The Christian must have charm and wit in his speech so that he may know how to give the right answer in every case. Here is an interesting injunction. It is all too true that Christianity in the minds of many is connected with a kind of sanctimonious dullness and an outlook in which laughter is almost a heresy. As C. F. D. Moule says, this is "a warning not to confuse loyal godliness with graceless insipidity." The Christian must commend his message with the charm and the wit which were in Jesus himself. There is too much of the Christianity which stodgily depresses a man and too little of the Christianity which scintillates with life. (Colossians 4:7-11) 4:7-11 Tychicus, the beloved brother and faithful servant and my fellow-slave in Christ, will inform you all about how things are going with me. I send him to you for this very purpose, that you may know about what is happening to me and that he may encourage your hearts. Along with him I send Onesimus, the faithful and beloved brother, who is one of yourselves. They will inform you about all that has been happening here. Aristarchus, my fellow-prisoner, greets you, and Mark, Barnabas' cousin. (I have given you instructions about him; if he comes to you, give him a welcome.) Jesus, who is called Justus, sends you greetings. These were all converts from the Jewish faith. These alone are my fellow-workers in the work of the Kingdom, men who have been a comfort to me. The list of names at the end of this chapter is a list of heroes of the faith. We must remember the circumstances. Paul was in prison awaiting trial and it is always dangerous to be a prisoner's friend, for it is so easy to become involved in the same fate as the prisoner himself It took courage to visit Paul in his imprisonment and to show that one was on the same side. Let us collect what we know of these men. There was Tychicus. He came from the Roman province of Asia and was most likely the representative of his Church to carry its offering to the poor Christians of Jerusalem (Acts 20:4). To him also was entrusted the duty of bearing to its various destinations the letter we know as the letter to the Ephesians (Ephesians 6:21). There is one rather interesting thing here. Paul writes that Tychicus will tell them all about how things are going with him. This shows how much was left to word of mouth and never set down in Paul's letters at all. In the nature of things the letters could not be very tong and they dealt with the problems of faith and conduct which were threatening the Churches. The personal details were left to the bearer of the letter to tell. Tychicus, then, we can describe as the personal envoy of Paul. There was Onesimus. Paul's way of mentioning him is full of lovely courtesy. Onesimus was the runaway slave who had somehow reached Rome and Paul was sending him back to his master Philemon. But he does not call him a runaway slave; he calls him a faithful and beloved brother. When Paul had anything to say about a man, he always said the best that he could. There was Aristarchus. He was a Macedonian from Thessalonica (Acts 20:4). We get only fleeting glimpses of Aristarchus but from these glimpses one thing emerges--he was clearly a good man to have about in a tight corner. He was there when the people of Ephesus rioted in the Temple of Diana and was so much in the forefront that he was captured by the mob (Acts 19:29). He was there when Paul set sail a prisoner for Rome (Acts 27:2). It may well be that he had actually enrolled himself as Paul's slave in order that he might be allowed to make the last journey with him. And now he is here in Rome, Paul's fellow-prisoner. Clearly Aristarchus was a man who was always on the spot when things were at their grimmest. Whenever Paul was in bad trouble Aristarchus was there. The glimpses we have are enough to indicate a really good companion. There was Mark. Of all the characters in the Early Church he had had the most surprising career. He was so close a friend that Peter could call him his son (1 Peter 5:13); and we know that when he wrote his gospel, it was the preaching material of Peter that he was setting down. On the first missionary journey Paul and Barnabas had taken Mark with them to be their secretary (Acts 13:5); but in the middle of the journey, when things got difficult, Mark quit and went home (Acts 13:13). It was long before Paul could forgive that. When they were about to set out on the second missionary journey, Barnabas once more wished to take Mark with them. But Paul refused to take the quitter again, and on this issue he and Barnabas parted company and never worked together again (Acts 15:36-40). Tradition says that Mark went as a missionary to Egypt and founded the Church at Alexandria. What happened in the interim we do not know; but we do know that he was with Paul in his last imprisonment who had once again come to look on him as a most useful man to have around (Philemon 1:24 ; 2 Timothy 4:11). Mark was the man who redeemed himself Here in this brief reference there is an echo of the old, unhappy story. Paul instructs the Church at Colosse to receive Mark and to give him a welcome if he should come. Why does he do that? Doubtless because his Churches looked with suspicion on the man whom Paul had once dismissed as useless for the service of Christ. And now Paul, with his habitual courtesy and thoughtfulness, is making sure that Mark's past will not stand in his way by giving him full approval as one of his trusted friends. The end of Mark's career is a tribute at one and the same time to Mark and to Paul. Of Jesus, who was called Justus, we know nothing but his name. These were Paul's helps and comforters. We know that it was but a cool welcome that the Jews in Rome gave him (Acts 28:17-29); but there were men with him in Rome whose loyalty must have warmed his heart. MORE NAMES OF HONOUR (Colossians 4:12-15) 4:12-15 Epaphras, one of yourselves, the slave of Jesus Christ, greets you. He is always wrestling in prayer for you, that you may stand mature and fully assured in the faith, engaged in doing the will of God. I bear him witness that he has toiled greatly for you and for those in Laodicaea and in Hierapolis. Luke, the beloved physician, greets you, and so does Demas. Greet the brothers in Laodicaea and Nymphas and the Church in their house. So this honour-roll of Christian workers goes on. There was Epaphras. He must have been the minister of the Church at Colosse (Colossians 1:7). This passage would seem to mean that he was, in fact, the overseer of the Churches in the group of three towns, Hierapolis, Laodicaea and Colosse. He was a servant of God who prayed and toiled for the people over whom God had set him. There was Luke the beloved physician, who was with Paul to the end (2 Timothy 4:11). Was he a doctor, who gave up what might have been a lucrative career in order to tend Paul's thorn in the flesh and to preach Christ? There was Demas. It is significant that Demas' name is the only one to which some comment of praise and appreciation is not attached. He is Demas and nothing more. There is a story behind the brief references to Demas in the letters of Paul. In Philemon 1:24 he is grouped with the men who are described as Paul's fellow-labourers. Here in Colossians 4:14 he is simply Demas. And in the last mention of him (in 2 Timothy 4:10) he is Demas who has forsaken Paul because he loved this present world. Surely here we have the faint outlines of a study in degeneration, loss of enthusiasm and failure in the faith. Here is one of the men who refused to be remade by Christ. There was Nymphas (the Revised Standard Version has the feminine, Nympha) and the Church of the brothers at Laodicaea which met in his house. We must remember that there was no such thing as a special Church building until the third century. Up to that time the Christian congregations met in the houses of those who were the leaders of the Church. There was the Church which met in the house of Aquila and Prisca in Rome and Ephesus (Romans 16:5; 1 Corinthians 16:19). There was the Church which met in the house of Philemon . In the early days, Church and home were identical: and it is still true that every Christian home should also be a Church of Jesus Christ. THE MYSTERY OF THE LETTER (Colossians 4:16) 4:16 When this letter has been read among you, see to it that it is also read in the Church of the Laodicaeans, and see to it that you read the letter which is on the way to you from Laodicaea. Here is one of the mysteries of Paul's correspondence. The letter to Colosse has to be sent on to Laodicaea. And, says Paul, a letter is on the way from Laodicaea to Colosse. What was this Laodicaean letter? There are four possibilities. (i) It may have been a special letter to the Church at Laodicaea. If so, it is lost, although, as we shall shortly see, an alleged letter to Laodicaea still exists. It is certain that Paul must have written more letters than we possess. We have only thirteen Pauline letters, covering roughly fifteen years. Many letters of his must have been lost, and it may be that the letter to Laodicaea was such a one. (ii) It may be the letter we know as Ephesians. It is well-nigh certain that Ephesians was not written to the Church at Ephesus but was an encyclical letter meant to circulate among all the Churches of Asia. It may be that this encyclical had reached Laodicaea and was now on the way to Colosse. (iii) It may actually be the letter to Philemon. That is a real possibility as we try to show in our study of that letter. (iv) For many centuries there has been in existence an alleged letter of Paul to the Church at Laodicaea. As we have it, it is in Latin; but the Latin is such that it has every sign of being a literal translation of a Greek original. This letter is actually included in the Codex Fuldensis of the Latin New Testament which belonged to Victor of Capua and which goes back to the sixth century. This alleged Laodicaean letter can be traced even further back. It was mentioned by Jerome in the fifth century, but Jerome himself said that it was a forgery and that most people agreed that it was not authentic. The letter runs as follows: Paul an apostle, not by men neither through any man, but through Jesus Christ, to the brothers who are at Laodicaea. Grace be to you and peace from God the Father and from our Lord Jesus Christ. I thank Christ in every one of my prayers that you remain steadfast in him, and that you persevere in his works, awaiting his promise on the day of judgment. Let not the empty words of certain men seduce you, words of men who try to persuade you that you should turn away from the truth of the gospel which is preached by me... (There follows a verse where the text is uncertain). And now my bonds which I suffer in Christ are plain for all to see; in them I delight and joy. And this will result for me in everlasting salvation, a result which will be brought about by your prayers, and by the help of the Holy Spirit, whether by my life or by my death. For me to live is to be in Christ, and to die is joy. And may he in his mercy bring this very thing to pass in you, that you may have the same love, and that you may be of the one mind. Therefore, my best-beloved, as you have heard in my presence, so hold to these things and do them in fear of God, and then there will be to you life for eternity; for it is God who works in you. And do without wavering whatever you do. As for what remains, best-beloved, rejoice in Christ; beware of those who are sordid in their desire for gain. Let all your prayers be made known before God; and be you inn in the mind of Christ. Do the things which are pure, and true, and modest, and just, and lovely. Hold fast what you have heard and received into your heart; and you will have peace. The saints salute you. The grace of the Lord Jesus Christ be with your spirit. Cause that this letter be read to the Colossians, and that the letter of the Colossians be read to you. Such is the alleged letter of Paul to the Laodicaeans. It is clearly made up mainly of phrases taken from Philippians with the opening introduction taken from Galatians. There can be little doubt that it was the creation of some pious writer who read in Colossians that there had been a letter to Laodicaea and who proceeded to compose what he thought such a letter should be. Very few people would accept this ancient letter to the Laodicaeans as a genuine letter of Paul. We cannot explain the mystery of this letter to the Church at Laodicaea. The most commonly accepted explanation is that the reference is to the circular letter which we know as Ephesians; but the suggestion put forward in our study of Philemon is even more romantic and very attractive. THE CLOSING (Colossians 4:17-18) 4:17-18 And say to Archippus, "See that you complete that piece of service which you have received from the Lord to do." Here is my greeting in the handwriting of myself, Paul. Remember my bonds. Grace be with you. The letter closes with an urgent spur to Archippus to be true to a special task which has been given to him. It may be that we can never tell what that task was; it may be that our study of Philemon throws light upon it. For the moment we must leave it at that. To write his letters Paul used a secretary. We know, for instance, that the penman who did the writing of Romans was called Tertius (Romans 16:22). It was Paul's custom at the end of a letter to write his signature and his blessing with his own hand--and here he does just that. "Remember my bonds," he says. Again and again in this series of letters Paul refers to his bonds . There is no self-pity and no sentimental plea for sympathy. Paul finishes his letter to the Galatians: "I bear on my body the marks of Jesus" (Galatians 6:17). Of course, there is pathos. Alford comments movingly: "When we read of his chains we should not forget that they moved over the paper as he wrote (his signature). His hand was chained to the soldier that kept him." But Paul's references to his sufferings are not pleas for sympathy; they are his claims to authority, the guarantees of his right to speak. It is as if he said, "This is not a letter from someone who does not know what the service of Christ means or someone who is asking others to do what he is not prepared to do himself. It is a letter from one who has himself suffered and sacrificed for Christ. My only right to speak is that I too have carried the Cross of Christ." And so the letter comes to its inevitable end. The end of every one of Paul's letters is grace. He always ended by commending others to that grace which he himself had found sufficient for all things. -Barclay's Daily Study Bible (NT) FURTHER Colossians T. K. Abbott, Ephesians and Colossians (ICC; G) J. B. Lightfoot, St. Paul's Epistles to the Colossians and Philemon (MmC; G) C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G) E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E) Abbreviations CGT: Cambridge Greek Testament ICC: International Critical Commentary MC: Moffatt Commentary MmC: Macmillan Commentary TC: Tyndale Commentary E: English Text G: Greek Text -Barclay's Daily Study Bible (NT) Chapter 4 THE OF THE (Colossians 3:18-25; Colossians 4:1) 4:1 Wives, be submissive to your husbands, as is fitting in the Lord. Husbands, love your wives and do not treat them harshly. Children, obey your parents in all things, for this is well-pleasing in the Lord. Fathers, do not irritate your children, that they may not lose heart. Slaves, obey in all things those who are your human masters, not only when you are watched, like those whose only desire is to please men, but in sincerity of heart, reverencing the Lord. Whatever you do, work at it heartily, as if you were doing it for the Lord and not for men; and never forget that you will receive from the Lord your just recompense, even your share in the inheritance. Show yourselves the slaves of the Lord Christ. He who does wrong will be paid back for the wrong that he has done, and there is no respect of persons. Masters, on your part provide for your slaves treatment which is just and equitable, and remember that you too have a master in heaven. Here the ethical part of the letter becomes more and more practical. Paul turns to the working out of Christianity in the everyday relationships of life and living. Before we begin to study the passage in some detail, we must note two great general principles which lie behind it and determine all its demands. (i) The Christian ethic is an ethic of reciprocal obligation. It is never an ethic on which all the duties are on one side. As Paul saw it, husbands have as great an obligation as wives; parents have just as binding a duty as children; masters have their responsibilities as much as slaves. This was an entirely new thing. Let us take the cases one by one and look at them in the light of this new principle. Under Jewish law a woman was a thing, the possession of her husband, just as much as his house or his flocks or his material goods. She had no legal rights whatever. For instance, under Jewish law, a husband could divorce his wife for any cause, while a wife had no rights whatever in the initiation of divorce; and the only grounds on which a divorce might be awarded her were if her husband developed leprosy, became an apostate or ravished a virgin. In Greek society a respectable woman lived a life of entire seclusion. She never appeared on the streets alone, not even to go marketing. She lived in the women's apartments and did not join her menfolk even for meals. From her there was demanded complete servitude and chastity; but her husband could go out as much as he chose and could enter into as many relationships outside marriage as he liked without incurring any stigma. Under both Jewish and Greek laws and custom all the privileges belonged to the husband and all the duties to the wife. In the ancient world children were very much under the domination of their parents. The supreme example was the Roman Patria Potestas, the law of the father's power. Under it a parent could do anything he liked with his child. He could sell him into slavery; he could make him work like a labourer on his farm; he had even the right to condemn his child to death and to carry out the execution. All the privileges and rights belonged to the parent and all the duties to the child. Most of all this was the case in slavery. The slave was a thing in the eyes of the law. There was no such thing as a code of working conditions. When the slave was past his work, he could be thrown out to die. He had not even the right to marry, and if he cohabited and there was a child, the child belonged to the master, just as the lambs of the flock belonged to the shepherd. Once again all the rights belonged to the master and all the duties to the slave. The Christian ethic is one of mutual obligation, in which the rights and the obligations rest with every man. It is an ethic of mutual responsibility; and, therefore, it becomes an ethic where the thought of privilege and rights falls into the background and where the thought of duty and obligation becomes paramount. The whole direction of the Christian ethic is not to ask: "What do others owe to me?" but, "What do I owe to others?" (ii) The really new thing about the Christian ethic of personal relationships is that all relationships are in the Lord. The whole of the Christian life is lived in Christ. In any home the tone of personal relationships must be dictated by the awareness that Jesus Christ is an unseen but ever-present guest. In any parent-child relationship the dominating thought must be the Fatherhood of God; and we must try to treat our children as God treats his sons and daughters. The thing which settles any master and servant relationship is that both are servants of the one Master, Jesus Christ. The new thing about personal relationships in Christianity is that Jesus Christ is introduced into them all. THE MUTUAL (Colossians 3:18-25; Colossians 4:1 continued) Let us look briefly at each of these three spheres of human relationships. (i) The wife is to be submissive to her husband; but the husband is to love his wife and to treat her with all kindness. The practical effect of the marriage laws and customs of ancient times was that the husband became an unquestioned dictator and the wife little more than a servant to bring up his children and to minister to his needs. The fundamental effect of this Christian teaching is that marriage becomes a partnership. It becomes something which is entered into not merely for the convenience of the husband, but in order that both husband and wife may find a new joy and a new completeness in each other. Any marriage in which everything is done for the convenience of one of the partners and where the other exists simply to gratify the needs and desires of the first, is not a Christian marriage. (ii) The Christian ethic lays down the duty of the child to respect the parental relationship. But there is always a problem in the relationship of parent and child. If the parent is too easy-going, the child will grow up indisciplined and unfit to face life. But there is a contrary danger. The more conscientious a parent is, the more he is likely always to be correcting and rebuking the child. Simply because he wishes the child to do well, he is always on his top. We remember, for instance, the tragic question of Mary Lamb, whose mind was ultimately unhinged: "Why is it that I never seem to be able to do anything to please my mother?" We remember the poignant statement of John Newton: "I know that my father loved me--but he did not seem to wish me to see it." There is a certain kind of constant criticism which is the product of misguided love. The danger of all this is that the child may become discouraged. Bengel speaks of "the plague of youth, a broken spirit (Fractus animus pestis iuventutis)." It is one of the tragic facts of religious history that Luther's father was so stern to him that Luther all his days found it difficult to pray: "Our Father." The word father in his mind stood for nothing but severity. The duty of the parent is discipline, but it is also encouragement. Luther himself said, "Spare the rod and spoil the child. It is true. But beside the rod keep an apple to give him when he does well." Sir Arnold Lunn, in Memory to Memory, quotes an incident about Field-Marshal Montgomery from a book by M. E. Clifton James. Montgomery was famous as a disciplinarian--but there was another side to him. Clifton James was his official "double" and was studying him during a rehearsal for D-Day. "Within a few yards of where I was standing, a very young soldier, still looking sea-sick from his voyage, came struggling along gamely trying to keep up with his comrades in front. I could imagine that, feeling as he did, his rifle and equipment must have been like a ton weight. His heavy boots dragged in the sand, but I could see that he was fighting hard to conceal his distress. Just when he got level with us he tripped up and fell flat on his face. Half sobbing, he heaved himself up and began to march off dazedly in the wrong direction. Monty went straight up to him and with a quick, friendly smile turned him round. 'This way, sonny. You're doing well--very well. But don't lose touch with the chap in front of you.' When the youngster realized who it was that had given him friendly help, his expression of dumb adoration was a study." It was just because Montgomery combined discipline and encouragement that a private in the Eighth Army felt himself as good as a colonel in any other army. The better a parent is the more he must avoid the danger of discouraging his child, for he must give discipline and encouragement in equal parts. THE WORKMAN AND THE MASTER (Colossians 3:18-25; Colossians 4:1 continued) (iii) Paul then turns to the greatest problem of all--the relationship between slave and master. It will be noted that this section is far longer than the other two; and its length may well be due to long talks which Paul had with the runaway slave, Onesimus, whom later he was to send back to his master Philemon. Paul says things which must have amazed both sides. He insists that the slave must be a conscientious workman. He is in effect saying that his Christianity must make him a better and more efficient slave. Christianity never in this world offers escape from hard work; it makes a man able to work still harder. Nor does it offer a man escape from difficult situations; it enables him to meet these situations better. The slave must not be content with eye-service; he must not work only when the overseer's eye is upon him. He must not be the kind of servant, who, as C. F. D. Moule puts it, does not dust behind the ornaments or sweep below the wardrobe. He must remember that he will receive his inheritance. Here was an amazing thing. Under Roman law a slave could not possess any property whatsoever and here he is being promised nothing less than the inheritance of God. He must remember that the time will come when the balance is adjusted and evil-doing will find its punishment and faithful diligence its reward. The master must treat the slave not like a thing, but like a person, with justice and with the equity which goes beyond justice. How is it to be done? The answer is important, for in it there is the whole Christian doctrine of work. The workman must do everything as if he was doing it for Christ. We do not work for pay or for ambition or to satisfy an earthly master; we work so that we can take every task and offer it to Christ. All work is done for God so that his world may go on and his men and women have the things they need for life and living. The master must remember that he too has a Master--Christ in heaven. He is answerable to God, just as his workmen are answerable to him. No master can say, "This is my business and I will do what I like with it." He must say, "This is God's business. He has put me in charge of it. I am responsible to him." The Christian doctrine of work is that master and man alike are working for God, and that, therefore, the real rewards of work are not assessable in earthly coin, but will some day be given--or withheld--by God. THE 'S PRAYER (Colossians 4:2-4) 4:2-4 Persevere in prayer. Be vigilant in your prayer, and let thanksgiving always be a part of it. And at the same time pray for us, that God may open for us a door for the word, that we may speak the secret of Christ now revealed to his own people, that secret for which I am in bonds, that I may make it manifest to all, as I ought to speak. Paul would never write a letter without urging the duty and the privilege of prayer on his friends. He tells them to persevere in prayer. Even for the best of us, there come times when prayer seems to be unavailing and to penetrate no farther than the walls of the room in which we pray. At such a time the remedy is not to stop but to go on praying; for in the man who prays spiritual dryness cannot last. He tells them to be vigilant in prayer. Literally the Greek means to be wakeful. The phrase could well mean that Paul is telling them not to go to sleep when they pray. Maybe he was thinking of the time on the Mount of Transfiguration when the disciples fell asleep and only when they were awake again saw the glory (Luke 9:32). Or maybe he was thinking of that time in the Garden of Gethsemane when Jesus prayed and his disciples slept (Matthew 26:40). It is true that at the end of a hard day sleep often comes upon us when we try to pray. And even oftener there is in our prayers a kind of tiredness. At such a time we should not try to be long: God will understand the single sentence uttered in the manner of a child too tired to stay awake. Paul asks their prayers for himself. We must note carefully exactly what it is for which Paul asks. He asks their prayer not so much for himself as for his work. There were many things for which Paul might have asked them to pray--release from prison, a successful outcome to his coming trial, a little rest and peace at the last. But he asks them to pray only that there may be given to him strength and opportunity to do the work which God had sent him into the world to do. When we pray for ourselves and for others, we should not ask release from any task, but rather strength to complete the task which has been given us to do. Prayer should always be for power and seldom for release; for not release but conquest must be the keynote of the Christian life. THE AND THE WORLD (Colossians 4:5-6) 4:5-6 Behave yourselves wisely to those who are outside the Church. Buy up every possible opportunity. Let your speech always be with gracious charm, seasoned with the salt of wit, so that you will know the right answer to give in every case. Here are three brief instructions for the life of the Christian in the world. (i) The Christian must behave himself with wisdom and with tact towards those who are outside the Church. He must of necessity be a missionary; but he must know when and when not to speak to others about his religion and theirs. He must never give the impression of superiority and of censorious criticism. Few people have ever been argued into Christianity. The Christian, therefore, must remember that it is not so much by his words as by his life that he will attract people to, or repel them from, Christianity. On the Christian there is laid the great responsibility of showing men Christ in his daily life. (ii) The Christian must be a man on the outlook for opportunity. He must buy up every opportunity possible to work for Christ and to serve men. Daily life and work are continually offering men opportunities to witness for Christ and to influence people for him--but there are so many who avoid the opportunities instead of embracing them. The Church is constantly offering its members the opportunity to teach, to sing, to visit, to work for the good of the Christian congregation--and there are so many who deliberately refuse these opportunities instead of accepting them. The Christian should always be on the outlook for the opportunity to serve Christ and his fellow-men. (iii) The Christian must have charm and wit in his speech so that he may know how to give the right answer in every case. Here is an interesting injunction. It is all too true that Christianity in the minds of many is connected with a kind of sanctimonious dullness and an outlook in which laughter is almost a heresy. As C. F. D. Moule says, this is "a warning not to confuse loyal godliness with graceless insipidity." The Christian must commend his message with the charm and the wit which were in Jesus himself. There is too much of the Christianity which stodgily depresses a man and too little of the Christianity which scintillates with life. (Colossians 4:7-11) 4:7-11 Tychicus, the beloved brother and faithful servant and my fellow-slave in Christ, will inform you all about how things are going with me. I send him to you for this very purpose, that you may know about what is happening to me and that he may encourage your hearts. Along with him I send Onesimus, the faithful and beloved brother, who is one of yourselves. They will inform you about all that has been happening here. Aristarchus, my fellow-prisoner, greets you, and Mark, Barnabas' cousin. (I have given you instructions about him; if he comes to you, give him a welcome.) Jesus, who is called Justus, sends you greetings. These were all converts from the Jewish faith. These alone are my fellow-workers in the work of the Kingdom, men who have been a comfort to me. The list of names at the end of this chapter is a list of heroes of the faith. We must remember the circumstances. Paul was in prison awaiting trial and it is always dangerous to be a prisoner's friend, for it is so easy to become involved in the same fate as the prisoner himself It took courage to visit Paul in his imprisonment and to show that one was on the same side. Let us collect what we know of these men. There was Tychicus. He came from the Roman province of Asia and was most likely the representative of his Church to carry its offering to the poor Christians of Jerusalem (Acts 20:4). To him also was entrusted the duty of bearing to its various destinations the letter we know as the letter to the Ephesians (Ephesians 6:21). There is one rather interesting thing here. Paul writes that Tychicus will tell them all about how things are going with him. This shows how much was left to word of mouth and never set down in Paul's letters at all. In the nature of things the letters could not be very tong and they dealt with the problems of faith and conduct which were threatening the Churches. The personal details were left to the bearer of the letter to tell. Tychicus, then, we can describe as the personal envoy of Paul. There was Onesimus. Paul's way of mentioning him is full of lovely courtesy. Onesimus was the runaway slave who had somehow reached Rome and Paul was sending him back to his master Philemon. But he does not call him a runaway slave; he calls him a faithful and beloved brother. When Paul had anything to say about a man, he always said the best that he could. There was Aristarchus. He was a Macedonian from Thessalonica (Acts 20:4). We get only fleeting glimpses of Aristarchus but from these glimpses one thing emerges--he was clearly a good man to have about in a tight corner. He was there when the people of Ephesus rioted in the Temple of Diana and was so much in the forefront that he was captured by the mob (Acts 19:29). He was there when Paul set sail a prisoner for Rome (Acts 27:2). It may well be that he had actually enrolled himself as Paul's slave in order that he might be allowed to make the last journey with him. And now he is here in Rome, Paul's fellow-prisoner. Clearly Aristarchus was a man who was always on the spot when things were at their grimmest. Whenever Paul was in bad trouble Aristarchus was there. The glimpses we have are enough to indicate a really good companion. There was Mark. Of all the characters in the Early Church he had had the most surprising career. He was so close a friend that Peter could call him his son (1 Peter 5:13); and we know that when he wrote his gospel, it was the preaching material of Peter that he was setting down. On the first missionary journey Paul and Barnabas had taken Mark with them to be their secretary (Acts 13:5); but in the middle of the journey, when things got difficult, Mark quit and went home (Acts 13:13). It was long before Paul could forgive that. When they were about to set out on the second missionary journey, Barnabas once more wished to take Mark with them. But Paul refused to take the quitter again, and on this issue he and Barnabas parted company and never worked together again (Acts 15:36-40). Tradition says that Mark went as a missionary to Egypt and founded the Church at Alexandria. What happened in the interim we do not know; but we do know that he was with Paul in his last imprisonment who had once again come to look on him as a most useful man to have around (Philemon 1:24 ; 2 Timothy 4:11). Mark was the man who redeemed himself Here in this brief reference there is an echo of the old, unhappy story. Paul instructs the Church at Colosse to receive Mark and to give him a welcome if he should come. Why does he do that? Doubtless because his Churches looked with suspicion on the man whom Paul had once dismissed as useless for the service of Christ. And now Paul, with his habitual courtesy and thoughtfulness, is making sure that Mark's past will not stand in his way by giving him full approval as one of his trusted friends. The end of Mark's career is a tribute at one and the same time to Mark and to Paul. Of Jesus, who was called Justus, we know nothing but his name. These were Paul's helps and comforters. We know that it was but a cool welcome that the Jews in Rome gave him (Acts 28:17-29); but there were men with him in Rome whose loyalty must have warmed his heart. MORE NAMES OF HONOUR (Colossians 4:12-15) 4:12-15 Epaphras, one of yourselves, the slave of Jesus Christ, greets you. He is always wrestling in prayer for you, that you may stand mature and fully assured in the faith, engaged in doing the will of God. I bear him witness that he has toiled greatly for you and for those in Laodicaea and in Hierapolis. Luke, the beloved physician, greets you, and so does Demas. Greet the brothers in Laodicaea and Nymphas and the Church in their house. So this honour-roll of Christian workers goes on. There was Epaphras. He must have been the minister of the Church at Colosse (Colossians 1:7). This passage would seem to mean that he was, in fact, the overseer of the Churches in the group of three towns, Hierapolis, Laodicaea and Colosse. He was a servant of God who prayed and toiled for the people over whom God had set him. There was Luke the beloved physician, who was with Paul to the end (2 Timothy 4:11). Was he a doctor, who gave up what might have been a lucrative career in order to tend Paul's thorn in the flesh and to preach Christ? There was Demas. It is significant that Demas' name is the only one to which some comment of praise and appreciation is not attached. He is Demas and nothing more. There is a story behind the brief references to Demas in the letters of Paul. In Philemon 1:24 he is grouped with the men who are described as Paul's fellow-labourers. Here in Colossians 4:14 he is simply Demas. And in the last mention of him (in 2 Timothy 4:10) he is Demas who has forsaken Paul because he loved this present world. Surely here we have the faint outlines of a study in degeneration, loss of enthusiasm and failure in the faith. Here is one of the men who refused to be remade by Christ. There was Nymphas (the Revised Standard Version has the feminine, Nympha) and the Church of the brothers at Laodicaea which met in his house. We must remember that there was no such thing as a special Church building until the third century. Up to that time the Christian congregations met in the houses of those who were the leaders of the Church. There was the Church which met in the house of Aquila and Prisca in Rome and Ephesus (Romans 16:5; 1 Corinthians 16:19). There was the Church which met in the house of Philemon . In the early days, Church and home were identical: and it is still true that every Christian home should also be a Church of Jesus Christ. THE MYSTERY OF THE LETTER (Colossians 4:16) 4:16 When this letter has been read among you, see to it that it is also read in the Church of the Laodicaeans, and see to it that you read the letter which is on the way to you from Laodicaea. Here is one of the mysteries of Paul's correspondence. The letter to Colosse has to be sent on to Laodicaea. And, says Paul, a letter is on the way from Laodicaea to Colosse. What was this Laodicaean letter? There are four possibilities. (i) It may have been a special letter to the Church at Laodicaea. If so, it is lost, although, as we shall shortly see, an alleged letter to Laodicaea still exists. It is certain that Paul must have written more letters than we possess. We have only thirteen Pauline letters, covering roughly fifteen years. Many letters of his must have been lost, and it may be that the letter to Laodicaea was such a one. (ii) It may be the letter we know as Ephesians. It is well-nigh certain that Ephesians was not written to the Church at Ephesus but was an encyclical letter meant to circulate among all the Churches of Asia. It may be that this encyclical had reached Laodicaea and was now on the way to Colosse. (iii) It may actually be the letter to Philemon. That is a real possibility as we try to show in our study of that letter. (iv) For many centuries there has been in existence an alleged letter of Paul to the Church at Laodicaea. As we have it, it is in Latin; but the Latin is such that it has every sign of being a literal translation of a Greek original. This letter is actually included in the Codex Fuldensis of the Latin New Testament which belonged to Victor of Capua and which goes back to the sixth century. This alleged Laodicaean letter can be traced even further back. It was mentioned by Jerome in the fifth century, but Jerome himself said that it was a forgery and that most people agreed that it was not authentic. The letter runs as follows: Paul an apostle, not by men neither through any man, but through Jesus Christ, to the brothers who are at Laodicaea. Grace be to you and peace from God the Father and from our Lord Jesus Christ. I thank Christ in every one of my prayers that you remain steadfast in him, and that you persevere in his works, awaiting his promise on the day of judgment. Let not the empty words of certain men seduce you, words of men who try to persuade you that you should turn away from the truth of the gospel which is preached by me... (There follows a verse where the text is uncertain). And now my bonds which I suffer in Christ are plain for all to see; in them I delight and joy. And this will result for me in everlasting salvation, a result which will be brought about by your prayers, and by the help of the Holy Spirit, whether by my life or by my death. For me to live is to be in Christ, and to die is joy. And may he in his mercy bring this very thing to pass in you, that you may have the same love, and that you may be of the one mind. Therefore, my best-beloved, as you have heard in my presence, so hold to these things and do them in fear of God, and then there will be to you life for eternity; for it is God who works in you. And do without wavering whatever you do. As for what remains, best-beloved, rejoice in Christ; beware of those who are sordid in their desire for gain. Let all your prayers be made known before God; and be you inn in the mind of Christ. Do the things which are pure, and true, and modest, and just, and lovely. Hold fast what you have heard and received into your heart; and you will have peace. The saints salute you. The grace of the Lord Jesus Christ be with your spirit. Cause that this letter be read to the Colossians, and that the letter of the Colossians be read to you. Such is the alleged letter of Paul to the Laodicaeans. It is clearly made up mainly of phrases taken from Philippians with the opening introduction taken from Galatians. There can be little doubt that it was the creation of some pious writer who read in Colossians that there had been a letter to Laodicaea and who proceeded to compose what he thought such a letter should be. Very few people would accept this ancient letter to the Laodicaeans as a genuine letter of Paul. We cannot explain the mystery of this letter to the Church at Laodicaea. The most commonly accepted explanation is that the reference is to the circular letter which we know as Ephesians; but the suggestion put forward in our study of Philemon is even more romantic and very attractive. THE CLOSING (Colossians 4:17-18) 4:17-18 And say to Archippus, "See that you complete that piece of service which you have received from the Lord to do." Here is my greeting in the handwriting of myself, Paul. Remember my bonds. Grace be with you. The letter closes with an urgent spur to Archippus to be true to a special task which has been given to him. It may be that we can never tell what that task was; it may be that our study of Philemon throws light upon it. For the moment we must leave it at that. To write his letters Paul used a secretary. We know, for instance, that the penman who did the writing of Romans was called Tertius (Romans 16:22). It was Paul's custom at the end of a letter to write his signature and his blessing with his own hand--and here he does just that. "Remember my bonds," he says. Again and again in this series of letters Paul refers to his bonds . There is no self-pity and no sentimental plea for sympathy. Paul finishes his letter to the Galatians: "I bear on my body the marks of Jesus" (Galatians 6:17). Of course, there is pathos. Alford comments movingly: "When we read of his chains we should not forget that they moved over the paper as he wrote (his signature). His hand was chained to the soldier that kept him." But Paul's references to his sufferings are not pleas for sympathy; they are his claims to authority, the guarantees of his right to speak. It is as if he said, "This is not a letter from someone who does not know what the service of Christ means or someone who is asking others to do what he is not prepared to do himself. It is a letter from one who has himself suffered and sacrificed for Christ. My only right to speak is that I too have carried the Cross of Christ." And so the letter comes to its inevitable end. The end of every one of Paul's letters is grace. He always ended by commending others to that grace which he himself had found sufficient for all things. -Barclay's Daily Study Bible (NT) FURTHER Colossians T. K. Abbott, Ephesians and Colossians (ICC; G) J. B. Lightfoot, St. Paul's Epistles to the Colossians and Philemon (MmC; G) C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon (CGT; G) E. F. Scott, The Epistles to Colossians, Philemon, and Ephesians (MC; E) Abbreviations CGT: Cambridge Greek Testament ICC: International Critical Commentary MC: Moffatt Commentary MmC: Macmillan Commentary TC: Tyndale Commentary E: English Text G: Greek Text -Barclay's Daily Study Bible (NT)