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Every Man Perfect in Christ Jesus

"Strengthened with all might, according to His glorious power,

unto all patience and longsuffering WITH JOYFULNESS"—Colossians 1:11

Colosse was a city in western Asia Minor, the present Turkey. It was quite near the city of Laodicea and the rest of the seven ecclesias of the Revelation. No mention is made of it in Paul's travels, though it is very likely he visited there.

Paul's epistle to them was, like most of his epistles, written from prison. Paul's concern was never for himself or his own circumstances. For the Gospel's sake he gave up everything. He had no family, no home, no permanent employment. His life was a weary and continual pilgrimage.

This epistle's great theme is the supreme position of Christ in the purpose of Godthe necessity in all things of being with him and in him. This basic truth is presented as a bulwark against being led aside by crochets and invented forms of self-righteousness and self-discipline which ministered to pride, and do not get to the root of the problem of overcoming the flesh.

It teaches that true holiness is both beautiful and practical, cleansing and purifying and ennobling every aspect of life, but that there is no value or virtue, but rather harm, in performing self-imposed regulations that God has not required.

The epistle is addressed (1:2) to the—

"Saints and faithful brethren in Christ at Colosse."

Most versions render this—

"To the holy and faithful brethren."

There is such a class of people. There must be such a class—holy and faithful—completely different from the world in all they say and do—men and women of heavenly beauty and godliness, sealed with the living seal of Christ in their character for all the world to see.

"Grace be unto you"—"grace" means kindness, favor, blessing, mercy, goodness. "And peace"—calm, relaxed tranquility, confident in the assurance that "ALL things work together for good"—that God never slumbers, and that nothing happens or can happen that He does not control.

"We give thanks unto God for you" (v.3).

Paul's heart was always full of thanksgiving—thankful for the revelation of the great divine purpose—thankful that he was called to play a part in it—thankful for the holy and faithful brethren throughout the world who had been separated from the world and were united with him in God's great purpose.

"Praying always for you."

All men of God give much time to prayer—not just on specific occasions, but a continual attitude—a continual maintaining contact. All study of the Word and all work in the Truth should be done in the spiritual atmosphere of prayer—all should be done in the spirit of active, living communion with God.

Consider how many brethren and sisters were within the circle of Paul's attention and care! Yet he could truthfully say to all that he prayed always for them—not just general, impersonal prayers for them as a group, but loving and personal prayers for each one. We must pattern ourselves after Paul in this respect, keeping all the brethren and sisters in memory, contemplating them one by one in loving and prayerful regard.

"Since we heard of your faith in Christ Jesus, and your love to all the saints" (v.4).

This is a special love. We are commanded to love all men—that is, to look with compassion and benevolence upon them and to do them good, even in return for evil. But the love of the saints is a special love.

How do we know who are the saints?—the holy ones?—whom we should love in this special way? Paul says of some who were called brethren that they—

"… walked as enemies of the cross of Christ, minding earthly things" (Phil. 3:18).

It is not ours to judge, but our deepest love is drawn out to those alone whose hearts are wholly centered on the things of God. Love to the saints means being truly affectionate toward them and interested in them, desiring and enjoying their company. John warns against a "love" that is just in word.

"…for the hope" (v. 5).

That is, "because of The Hope," as most versions render it. Love to the saints must be mutually founded on the One Hope, and the Hope must lead to love of the saints, if this hope is not a barren, lifeless one within us.

"The Hope which is laid up for you in heaven."

He says later in the epistle—as he exhorts them to keep their minds on heavenly things—

"Ye are dead and your life is hid with Christ in God."

Our hearts and interests must be centered in heaven, for Christ is there and we are part of him. We have died to our natural selves, and to all things connected with present, passing things of the world.

"Whereof ye have heard before in the Word of the Truth of the Gospel."

Here is the solid foundation of all—the Gospel of the Kingdom—the promise of God to Abraham—to Israel—to David—the return of Christ to sweep away all the present evils and sorrows of the world, and to establish universal peace and righteousness, to judge the responsible living and dead, to reward his servants with eternal life with him, and to begin the millennial reign that will bring all the earth to eternal oneness with God: "the Word of the Truth of the Gospel."

"Which is come unto you and bringeth forth fruit" (v. 6).

The Gospel must bring forth fruit in us—the fruit of the Spirit—the characteristics of godliness. He emphasizes this very strongly, later in the epistle.

"Since the day ye heard of it, and knew—experienced—the grace of God in Truth."

The Gospel had begun to work on their hearts and develop fruit from the first day they heard it—this is a wonderful thing —a great mystery of godliness—it is the powerful, living, spiritual seed sown in the heart.

"As ye learned of Epaphras, our dear fellow servant."

It would seem from this that Epaphras had been the one who had brought the truth to the Colossians. He was at this time with Paul in Rome, and it would be from him that Paul learned of the Colossians' circumstances and problems. Paul's commendation here would confirm the teachings of Epaphras and strengthen his hand in resisting the errors Paul later mentions.

"Who also declared unto us your love in the Spirit" (v. 8).

The Spirit is the surrounding and bonding and guiding influence. Love in the Spirit is love founded upon mutual affection and understanding in spiritual things.

"For this cause also we do not cease to pray for you" (v. 9).

What does prayer for others accomplish? Does not the salvation of each depend upon their own record? And would God's care of His Own children be any less if Paul did not continually pray for them? Do we need other intercession than Christ? Does God have to be urged and reminded to look after his children?—it may be asked.

The mystery of the power of prayer is very wonderful and very real. We must seek to comprehend it. The natural mind cannot comprehend the things of the Spirit of God.

"Pray for one another . . The effectual fervent prayer of a righteous man availeth much."

It is the gracious will of our Father that we be "workers together with Him" in this respect. He assures us that the earnest prayers of those who please Him do carry great weight on behalf of others. It is His will that the Body should be one interdependent whole.

Do we exercise this great power and privilege as much as we should? Paul, amid all the pressure of daily things, felt a continual sense of responsibility to pray for the blessing of his brethren. We MUST feel the same urgent sense of mutual responsibility. And there is another important consideration—we must labor, too, to be among that well-pleasing class whose prayers alone are effective with God.

"That we might be filled with the knowledge of His will in all wisdom and spiritual understanding" (v. 9).

How do we compare in this matter? Are we just drifting through life from day to day, absorbed in our daily tasks and problems and desires, like all the rest of the perishing world, or are we consciously filled with these thoughts and daily getting closer to this ideal?

Life or death depends upon what we are filled with—what we fill our minds with most of the time—upon the consistency and earnestness of our search for spiritual understanding.

"Filled with the knowledge of His will."

A well-founded knowledge seems to have been the great need of the Colossians. Paul fears that they may be carried away with fanciful theories and crotchets, not having a broad, balanced picture of the Truth as it is in Jesus.

The word "knowledge" here is epi-gnosis. Gnosis is knowledge. Epi-gnosis is thorough, or full, knowledge. The Diaglott gives "exact knowledge."

The Truth is a lifelong study. To please our Father, our knowledge of what He has revealed must be detailed and accurate. There are no short cuts. Learning more and more of the depth and meaning of His Word must be the consuming purpose of our life. We have time for no side issues.

"That ye might walk worthy of the Lord."

We note the significant connection between an exact knowledge and a walking worthy. Paul makes it clear that we cannot walk in a manner the Lord considers worthy without a continual application to the broadening and deepening of our knowledge of Him and what He has revealed.

"… unto all pleasing."

This is the only place in the Bible this word appears. It means to make amends, to seek the favor of another. It was generally used in a bad sense to indicate a crawling self-abasement to another (just like the word "ptochos"—poor—which Jesus uses in the expression "poor in spirit"), but in a good sense it means fervent devotion—straining every effort and intensely desiring to be approved and accepted.

"Being fruitful in every good work."

A constant, active life of good works for Christ's sake. Not necessarily anything special, nothing great and spectacular, but in our everyday life and common activity. Everything we do—every word we say—even every thought—is either a good work or a bad one, according to whether we are consciously trying to please God and obey His commands, or just pleasing ourselves.

"Increasing in the knowledge of God."

Increasing—developing. This is the great purpose of life—learning, growing, improving, in every aspect of godliness and spiritual understanding. Can we not, in looking back, see how stupid and blind we have been in so many ways? But it is so hard to discern our present stupidity and blindness, yet we know it is there. We must continually advance — seeing our own selves more clearly—seeing the mind of God more clearly—realizing how great our darkness and how marvelous the divine light.

Our knowledge is so limited—our ignorance is so great—at best we see but through a glass darkly. But still, growing in the things of God—painfully slow and creeping as it is—is the greatest and most important experience of life. It is a lifelong process, at different stages in different people, and who are we to judge the final result? These thoughts should engender great reverence and great humility. Verse 11—

"Strengthened with all might, according to His glorious power."

Actually it is the same word both times—empowered with all power according to the ruling or dominion of His glory.

This is what our prayers are forthat God work in us and empower us to overcome. Of ourselves we can do nothing. We must recognize the utter evil and foolishness of our nature, our own complete powerlessness to overcome the motions of the flesh—anger, pride, impatience, selfishness, self-pity, fear, desire, greed, despondency, unhappiness. All overcoming is of God.

"Unto all patience and longsuffering with joyfulness."

This is what the man of God is to be strengthened unto. These things are the heart of the Truth. These are the things that mark the true children of God. These are the things by which we must examine ourselves to "see whether we be in the Faith."

Patience, in Scripture, is far more than just cold, stoical resignation to the inevitable. It is an active, living, cheerful, persistence in goodness, regardless of any contrary circumstances.

Longsuffering must be the basis of all our dealings with others. In the great mercy of God we can be forgiven many things—mistakes, and failures, and blunders in the darkness, but unless—by persistently seeking the power of God—we are strengthened and enlightened in the way of kindness and longsuffering toward all, we shall never stand approved before Him. Whoever lacks longsuffering is not a godly character, whatever his works and beliefs may be.

With patience and longsuffering most problems can be solved. Without patience and longsuffering there is no point in even trying to solve anything else, because not only is the task almost hopeless, but even if it succeeds it is but a dead and barren triumph—an intellectual victory but a spiritual failure.

Any manifestation of impatience, or rudeness, or unkindness, or bitterness in any discussion on God's Way of Truth immediately reveals the whole thing as but fleshly contention—for these spiritual characteristics that Paul specifies here are the basic principles of the Truth.

Peter says (2:1:8-9) that he that lacketh these things—patience, godliness, brotherly-kindness and love—is blind, barren and unfruitful in the knowledge of our Lord Jesus Christ—that is, the knowledge of Jesus Christ is in him a barren tree; it is like the talent hid in a napkin that will serve only to condemn its blind possessor.

But we have not even come to the most important part of Paul's thought—"with joyfulnes." That is the most wonderful and unearthly part of all. No one is living the Truth whose basic frame of mind is not a deep and thankful joyfulness. Here again we can well "examine ourselves whether we be in the Faith."

This does not mean there will not be sadness and grief, for the Great Example himself was pre-eminently a "man of sorrows and acquainted with grief." This present mortal pilgrimage is in so many ways a vale of tears. But through all the passing sadness there runs the deep joyfulness of the eternal purpose. Though many things we cannot understand, we know God is wisdom and love, and if we faithfully serve Him, all will be well at last.

"Giving thanks unto the Father."

Do we find ourselves carried away by this overwhelming sense of thankfulness for all the goodness of God? This again is part of the essential character of the true saint in Christ Jesus.

It is this intense thankfulness—the humble recognition of the infinite, unmerited goodness and mercy and kindness of God toward us that warms and softens us and makes us gentle and compassionate to others.

We are all under the dominion of sin—all in the pit of darkness and corruption: and God—from the great height of His unapproachable holiness—has looked down in mercy upon us. We have all been forgiven 10,000 talents—what are the few pence we have against each other that we should dare be harsh and unkind?

"Who hath made us meet" (v.12).

"Meet" means fit or qualified. It is God who makes His children fit for His Kingdom. It is God that works in us both to will and to do of His good pleasure. Our simple part is to draw nigh unto Him in love and prayer and reverent study of His Word, and to submit in joyful thankfulness to that divine willing and doing within us.

PART TWO — COLOSSIANS 1:13-23

"Who bath delivered us from the power of darkness"—Colossians 1:13.

Do we realize the greatness of this deliverance?—the terrible reality of this relentless power of darkness and of sin and of death? We take our salvation far too much for granted, and often act as if we were doing God a favor by serving Him. We unconsciously take a self-commending attitude regarding our work in the Truth, as if we have done something for God!

Jesus said, when they came in the night to seize him—

"This is your hour, and the power of darkness."

Sin and evil, darkness and death, triumphed for a moment in the schemes of the flesh against the spirit. But in his patience and submission he led captivity captive. Paul said to the Romans:

"Ye were the slaves of sin."

And Jesus said—

"Whosoever committeth sin is the slave of sin."

Let us keep that thought before our minds. Pleasing the flesh—self-will (which is sin, for "Whatsoever is not of faith is sin") is not freedom but slavery. God has in Christ given us the key to freedom from this servitude of death. Regardless of how great a blessing may be, and of how thankful we are at the first, the natural way of the flesh is, like Israel, to soon take it for granted, and—in the very presence of divine glory—to squabble over petty things and complain of minor inconveniences.

"And hath translated us into the Kingdom of His dear Son."

This passage is relied on heavily by those who teach that believers at present constitute the Kingdom of God, and who deny the true Gospel of the Kingdom. But this requires that we ignore all the plain teachings concerning the establishment of the Kingdom as a worldwide dominion at Christ's return, and the fact that those who inherit it must be immortal.

The word here rendered "translated" is the same as "put out" or "removed" in the passages—

Luke 16:4—"When I am put out of the stewardship."

Acts 13:22—"When God had removed Saul."

And the word rendered "into" is often translated for or unto, so the thought here is that God has taken the believers out of the dominion of darkness for, or unto, the coming eternal Kingdom of His Son, as Paul says to Timothy, using a very similar expression (2 Tim. 4:18)—

"The Lord shall preserve me unto (same word) His glorious Kingdom."

* * *

"In whom we have redemption through his blood (v. 14).

Paul is about to speak, in the next few verses, of the supreme position of Jesus in all the works and purpose of God. It is by him, and by him alone, that we have redemption from the power of death and darkness. He is our only gateway to life.

And that redemption is "through his (shed) blood." Greater love hath no man than this. We are not, and dare not be, ordinary people. We have been purchased and redeemed by a treasure of inestimable value and preciousness—the perfect life-offering of God's beloved and only begotten son—willingly and lovingly suffered, even to the cruelest, most shameful of deaths.

These are among the things we must ever keep before our minds. All we do must be in solemn and gracious harmony with these great truths of our redemption and separation from the world. True joy is divine, but there is no place for folly.

"Even the forgiveness of sins (v.14).

Forgiveness is a beautiful thing, when it is an eager and loving forgiveness, anxious for reconciliation, as the Parable of the Prodigal Son shows God's forgiveness to be.

God is strongly desirous of forgiving us. He has provided this beautiful way of forgiveness, and pleads with us to accept it. What could He do more? What condescension in One so infinitely high and self-sufficient! With what eagerness we should strive to comply with the terms of His reconciliation!

"Who is the image of the invisible God" (v.15).

We are led here to the threshold of a subject of great holiness, where we must tread with reverence and reserve. We are told just as much as is sufficient for us—that in the love and wisdom of the Creator man was made in the image of God—that Jesus Christ is His only begotten Son, and that it is His glorious purpose to develop a divine family for Himself from the redeemed of all ages.

"The firstborn of every creature" (v.15).

One of the principle purposes of this epistle is to establish the foundation of the preeminence of Christ—to bring him plainly to the forefront—to show the vital importance of being in him and holding fast to him.

There are various dangers the apostle warns them about—philosophy and vain deceit—the keeping of days—self-made regulations of men, well-intentioned indeed, but useless as far as the development of true godliness is concerned. It is very satisfying to create our own regulations of conduct and to glorify ourselves for keeping them, but we are not going deep enough. We are catering to pride, rather than overcoming it.

The only hope is a complete submergence into Christ—a complete emptying and denying of self—a carefulness to learn his simple, inner way of righteousness, and to be "found in him," resting wholly upon him, freely confessing our insignificance and hopelessness without him. In his beautiful parable of the vine, he said to all who would follow him—

"Without me you can do nothing" (John 15:5).

A sense of personal achievement, whether in natural or spiritual things, is apt to blind us to the deep truth of that statement. We must get a true perspective of ourselves, and of mankind in general. There have been great men in the past—we do not mean the petty potsherds of the earth: the Napoleons, the Washingtons, the Caesars: but such men as Moses, Abraham and Paul—truly great men in a divine, eternal sense.

But they were nothing compared to Christ. Casting themselves upon God, they were empowered to do a great work each in their day, but all the meaning and value of their work depended upon Christ alone.

Any straying away from him—any assertion of our own individuality—any self-reliance—any pride or dependence upon self—and we are lost.

"The firstborn of every creature" (v.15).

This is made clear in v. 18: "The beginning, the firstborn from the dead." Christ is the firstborn of the Sons of God taken from among men, the beginning, the foundation stone upon which all is built, the forerunner, the Head of the Body; first and chief in every respect.

"By him were all things created" (v.16).

The RV and Diaglott have this "in him"—all the eternal purpose is built upon and contained in him.

"Whether they be thrones, dominions, principalities, or powers."

What are these? Paul speaks of them as visible and invisible. In heaven and in earth—all powers, all rulerships, all dominion and authority focuses in him. He is saying more emphatically what Jesus himself said after his resurrection (Matt. 28:18)—

"All authority is given unto me in heaven and in earth."

For this end was he born. To this end was all arranged from the beginning. We have heard theories even among some who know the Truth, about there being other worlds, and other processes of salvation going on, outside of Christ, but Paul here shows him to be, under the Father, supreme in heaven and earth.

"He is before all things, and by him all things consist" (v.17).

Literally, as in the New American Standard, "in him all things hold together." This defines his supremacy very vividly—the whole framework of the divine purpose—the whole eternal building is held up, and held together, by him.

"He is the Head of the Body, the Ecclesia" (v.18).

The Ecclesia is a body having many members. The members have been scattered in all parts of the world, and in all generations, but they are all one in Christ. In him there is a oneness to their lives, wherever and whenever they have lived. This oneness knits them together in a love whose depth the world cannot comprehend. V. 19—

"For it pleased the Father that in him should all fullness dwell."

It pleased God to manifest Himself in and through the Son in every aspect of the divine nature and character—

"This is My beloved Son, in whom I am well pleased."

Jesus said (John 8:29)—

"I do always those things that please the Father."

How simple, and yet how profound, was his way of life!—the ruling principle of his conduct—

"Not my will, but Thine, be done."

Paul said: "He pleased not himself." For a few brief years he pleased not himself, but gave every moment of his life to pleasing the Father—and now he hath a Name above every name. How simple, and yet how profound! What a simple formula of eternal success, and yet what prayer and self-control to carry it through!

The relationship of the Father and Son—the love, the unity, the victory, the glory—is the perfect example of the Father's great purpose with men.

"Having made peace through the blood of his cross, by him He reconciled all things to Himself" (v. 20).

It is good to be continually reminded of the blood of the cross, and how it was needed to bring peace between God and manhow in all things God must be exalted, His righteousness manifested, His holiness declared.

God having through Christ laid the foundation of holiness, He purposed through him to reconcile all things to Himself—to develop a state of things, all radiating from Christ, in which all will be in beautiful and eternal harmony.

"You that were some time alienated and enemies in your mind by wicked works" (v. 21).

The natural man, however good and well-meaning, is in this category. To the Ephesians Paul says that the natural man is alienated from God by ignorance, blindness and darkened understanding. What the world calls good is not good. Only true, enlightened harmony with God is good—all else is evil.

Man must face these facts of his natural state and seek to be delivered from the darkness of ignorance and wickedness into the light of knowledge and obedience.

Paul says in v. 22 that Jesus had reconciled them to God—

"In the body of his flesh, through death."

He reminds them of the great price paidthe one way to life that was opened with such sorrow and pain, and yet such glory and joy.

"To present you holy, and unblamable, and unreprovable in His sight" (v. 22).

The apostle tells us here that it is Christ's purpose and work to present the redeemed unto God "holy and unblamable and unreprovable." It is his work and purpose to develop a group of people in this condition of holiness and perfection.

To the Ephesians the apostle says similarly that it was Jesus' purpose to present his Bride "holy and without blemish, spot or wrinkle." And in v. 28 here he speaks of his own work—

"That we may present every man perfect in Christ Jesus."

Now what we are concerned with is: What does this "holiness" and "blamelessness" and "spotlessness" and "perfection" mean as far as we are concerned? What does it entail? What is expected of us? What is required, and what is possible?

These are practical questions, and we should face them as such. We should face these things in their literal import, regardless of how we may find ourselves to compare with them. Then we should set ourselves the full time task of approaching as close as we can to them, never underestimating the mighty power that He has promised will work in us just as long as we faithfully do our part.

Beyond that, everything rests upon God's compassion and mercy. But LET US AT LEAST RECOGNIZE WHAT WE ARE TO AIM AT AND STRIVE FOR, and the continuous effort and study that is expected.

In ch. 3 Paul speaks specifically of many of the distinguishing marks of the state he describes as "holy and blameless"—marks by which we can measure ourselves. Among the requirements Paul lists are—

Fixing the heart on heavenly things;

Not setting our interests on any present things;

Putting to death the evil tendencies and reactions of the flesh;

Mercy, kindness, humbleness, meekness, longsuffering, forbearance, forgiveness, love;

Allowing the peace of God to rule the heart;

Allowing the Word of Christ to dwell within us in all wisdom;

Every word and deed done in the Name of Jesus and in thanksgiving to God;

The speech always pure, and sober, and gracious;

Walking always in wisdom—"Wisdom excelleth folly as light excelleth darkness."

These are some of the elements of the holiness of which the apostle speaks.

"If ye continue in the Faith, grounded and settled, and be not moved away from the hope of the Gospel" (v. 23).

To be moved away from the hope of the Gospel does not just mean to openly leave the Truth. There are other equally disastrous, and far more subtle, ways we can be "moved away."

Other interests can take more and more of our attention—interests that may be perfectly legitimate and necessary up to a point—as our daily bread, or our family, or our home.

Or we can gradually get our knowledge of the Truth unbalanced and distorted by being absorbed by certain aspects to the extent of their becoming crotchets. It is so easy and so natural to just keep going around and around on the same subject or two, instead of truly studying the Scriptures as a whole, and developing knowledge of the whole Truth on a broad front.

PART THREE—COLOSSIANS 1:24 to 2:3

"I now rejoice in my sufferings for you, and fill up that

which is behind of the afflictions of Christ in my flesh

for his Body's sake, which is the Ecclesia."—Colossians 1:24.

Paul was writing from prison. He, who was so concerned and anxious to be going about caring for the brethren, was unjustly confined and kept in bonds. And though he was so powerful a preacher of righteousness, and though workers were so few, still God left him in prison for years at a time. Why? The ways of God are not our ways. There are many aspects to His wisdom and His purpose. He has other things to accomplish for which an imprisoned Paul was more powerful than a Paul at liberty.

How difficult it is to bring ourselves to realize the hard realities of these sufferings of the men of God in the past! But we must, for all these things have essential lessons for our salvation, and unless we in reverent humility learn them, then for us they have suffered in vain.

Why did God allow Paul to be put and kept in such distressing and humiliating and frustrating circumstances, when he could have been triumphantly spreading the Gospel far and wide? The progress of God's work is not to be measured by outward results. The eternal results are deep and hidden things.

Paul rejoiced in the beatings and abuse and hardships he experienced, in that he was completing the sufferings of Christ for the ecclesia. The wise of the world would have long scientific names for Paul's rejoicing at what they would consider useless suffering, and which would reflect upon his mental balance, but how little does natural man know of the ways of the Spirit of God! How careful we must be to keep an independent mind, undefiled by the world's foolish, passing theories.

Does Paul's viewpoint seem beautiful and reasonable and satisfying to us, or does it seem foolish? In this we can test our spiritual perception. We must try to perceive the beauty and meaning of the ways of God.

What good did the sufferings of Paul do for the Ecclesia of Christ? What good did the sufferings of Christ do for his Body's sake? We know he had to die, but why did he have to suffer?

The answer lies in the deep problems involved in the development of the characters of his brethren—the principles to be established—the lessons to be taught—the transforming bond of love to be created by the power of righteousness. Perhaps we realize all too little the seriousness and importance of what must be done in breaking down the hard shell of the natural man.

The sufferings of Christ and of Paul—gladly endured in love for the brethren—should help us in breaking up the thoughtless hardness of our hearts. This should be kept constantly before our minds—the vision of these self-sacrificing men. Then gradually we shall see things in a clear, divine light.

We must learn and share the glorious secret of their joy in tribulation. It is all a matter of perspective—of where the heart is fixed—of what the hopes are centered on—of what is realized to be important, and what is seen to be desirable.

Animal comfort and pleasure is not the supreme essence of goodness, though the world measures its civilization and progress by it. Spiritual joy is a far deeper and more intense enjoyment, and it has no relation to either physical comfort or material possession.

These men realized that in the deep wisdom of God their sufferings were purposeful and necessary in bringing many sons to glory—necessary in breaking up the hard clods of the flesh and bringing to perfection the beautiful fruits of the Spirit. Even of Jesus himself it was said (Heb. 5:8)—

"He learned obedience by the things that he suffered."

And suffering today, which we often cannot understand, or see any possible purpose or reason for, is in some inscrutable way serving the same divine purpose. It is opening closed minds and softening hard hearts—often completely unknown to the weary sufferer. The glorious Body of Christ must—like their Head—enter the Kingdom through the refining of much tribulation.

This subject of the sufferings of the Body of Christ is a strange and beautiful one. How little we know of the ways of God! How little we understand of the true values of life! How little we comprehend of the forces involved in the mortal battle between flesh and Spirit!

Still, through the conflicts and the shadows—we can even now dimly perceive the workings of wisdom and beauty.

Beside his constant sufferings from without, the apostle bore within himself a personal and distressing "thorn in the flesh—a messenger of Satan to buffet him, lest he should be exalted above measure."

Three times he pleaded to be freed from it, but the Lord's gracious but firm answer was—

"My grace is sufficient for thee, for my strength is made perfect in weakness" (2 Cor. 12:9).

And thereafter Paul no longer fretted for release, but found peace through the very medium of his suffering—

"Most gladly therefore will I rather glory in my infirmity…for when I am weak, then am I strong!" (v. 10)

Is not this the glorious strength we all desire? What then if it need be made perfect in weakness? Are we not safe and strong when we are in the humility of weakness, but weak and in danger when we are in the pride of strength?

In v. 26 the apostle speaks of the mystery that had been hidden from ages and from generations. He explains it (v. 27) as:

"The riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory."

"Christ in you, the hope of glory." Is Christ in us? Jesus said, as he was about to give himself up to death—

"If any man love me, he will keep my words: and my Father will love him, and we will come unto him and make our abode with him" (John 14:23).

This is the marvelous blessing we must constantly seek—that he come unto us and make his abode with us.

"Christ in you, the hope of glory."

The promise depends, he says, on loving him and keeping his Word—learning it, remembering it, holding it ever before us. To the Galatians Paul said—

"My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19).

The forming of Christ in them is the birth of the new man. This is the "hope of glory." Unless the new man of Christlike disposition and gentleness is born, and the old man of the flesh is resolutely and determinedly put away, no amount of knowledge of the Truth will avail. Therefore Paul continues in v. 28:

"Whom we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus."

Let us recognize and realize the importance Paul attached to this matter of presenting "every man perfect in Christ Jesus." He continues in v. 29—

"Whereunto (that is, the presenting of every man perfect) I also labor, striving according to His working, which worketh in me mightily."

Paul, in all his sufferings, was striving and agonizing for the perfection of those in his care, realizing the seriousness of the issues, and how hard it was to awaken them to the importance of what had to be done in them. How few realize the terrible urgency of these things! Let us be sure we understand what Paul was so anxious and concerned about—this "presenting of every man perfect in Christ Jesus." He continues, beginning the next chapter (2:1)—

"For I would that ye knew what great conflict I have for you…that your hearts may be knit together in love, and unto all riches of the full assurance of understanding."

Love—and understanding. This matter of being "knit together in love" is not just a form of words. It is a pressing matter of the most urgent importance. It is a vital characteristic of the True Body of Christ. No group that is not knit together in love can possibly be part of the Body of Christ. He made this the great distinguishing feature of his brethren (John 13:35)—

"By this—BY THIS—shall all men know that ye are my disciples, IF ye have love one to another."

It must be a very remarkable affection to be such a mark of distinction. It is not something we can just leave to happen of itself. It is something we must give careful attention and effort to. It is a specific command, and must be observed and obeyed, just like any other command, regardless of our natural feeling in the matter. Jesus said—

"A new commandment I give unto you—that ye love one another" (John 13:34).

Nor can we leave it in the realm of hazy abstraction and vague good intentions. We must deliberately pursue it further, and get down to specific facts and concrete evidence. Putting aside all petty annoyances, we must see each other as the holy saints of God in various degrees of development.

The mind of the Spirit has—through Paul—given us a clear delineation and definition of what the Scriptures mean by love, and expect as evidence of it—

"Love suffereth long, and is kind."

If we are not infinitely kind and longsuffering to one another, we are violating this great command of Christ—we are not part of the Body of Christ. There is no use speaking of doctrine if we ignore these basic first principles of conduct.

"Love is not easily provoked: thinketh no evil."

If we are part of the True Bride of Christ, we shall be marked —above all things—by the manifestation of these beautiful evidences of scriptural love—especially toward one another. This is the forming of Christ in us—the only possible hope of glory—which Paul was so intensely anxious to bring to fruition in his brethren.

"And unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ: in whom are hid all the treasures of wisdom and knowledge" (v. 2).

"All the riches of the full assurance of understanding…all the treasures of wisdom and knowledge." The apostle has spoken of love. Now he speaks of understanding. Both are essential to the perfect man.

"IN WHOM are hid ALL the treasures of wisdom."

Paul seems to have reason to fear that the Colossians attached value to knowledge that was not related to Christ.

He is laboring to open their understandings to the fact that, in the wisdom of God, everything radiates from Christ as light from the sun, and that there is nothing outside of him but darkness. ALL human wisdom is darkness—often very skillfully woven darkness, but darkness for all that.

"In him are hid—concealed—bound up—ALL the treasures of wisdom and knowledge."

"In him" is the theme of this portion of the epistle. "In him" or "with him" occurs in nearly every one of the following dozen verses. All wisdom and knowledge are to be found only in Christ. The riches of these treasures, Paul says, are "hidden." To the Corinthians he said—

"We speak the wisdom of God in a mystery, even the hidden wisdom God ordained before the world unto our glory.

"The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual discerneth all things. We have the mind of Christ" (1 Cor. 2:7-16).

The Proverbs have much to say of this hidden wisdom, of its priceless value and the great need of seeking diligently for it:

"Incline thine ear unto wisdom;

Apply thine heart to understanding;

Cry after knowledge;

Lift up thy voice for understanding;

Seek her as silver;

Search for her as for hid treasures

—then thou shalt understand the fear of the Lord, and find the knowledge of God."

Are we sufficiently impressed with the urgency of this tireless search for the hidden wisdom of God? How much time do we devote each day to this search?—or are we just too busy with perishing things?

Do these instructions just mean attending the meetings and doing the readings, or do they mean much more—something very special—even the complete dedication of a lifelong seeking to draw ever closer to the mind of God? We believe this is what is meant, and this is what will be expected.

PART FOUR—COLOSSIANS 2:5 to 3:5

"I am with you in spirit, joying and beholding

your order—your mutual godly discipline and harmony

—and the steadfastness of your faith"—Colossians 2:5.

"Order" is a very beautiful thing, provided it is not just stiff and mechanical, but is based on a free and essential harmony and oneness of mind and purpose. All God's works, from smallest to greatest, manifest the beauty and wisdom of order. Disorder and confusion are incompatible with godliness.

"As ye have therefore received Christ Jesus the Lord, so walk ye in him" (v. 6).

If ye have taken on Christ—recognized him as the only way of life—then take care to continue to walk within him. There is a certain area of conduct that is described as "in Christ"—a certain frame of mind—a certain course of action—a certain range of thought and interest. Other than this is out of Christ. Christ is the covering, so any activity outside this narrow path that is in him is described as "walking naked and in shame." That is how God regards it.

"Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, and not after Christ" (v. 8).

It is almost inevitable that we shall be influenced by the thinking of the world. The world puts on such an imposing show of knowledge and learning in its science and education.

Much, of course, of what it teaches is true. This is where the great difficulty arises, for theory and presumption and the thinking of the flesh are so inseparably mixed with fact in all the world's educational system.

"Philosophy and vain deceit"—subtle reasoning and plausible arguments. He bids us beware of the thinking of the natural mind. The human mind unaided has not the capacity for sound reason. Apart from direct divine guidance and revelation there is no restraint to the foolishness the most respectable intellect will accept.

The Scriptures are very strong in their warnings against the deceptions of the world's wisdom, teaching us that the only safety is measuring everything by the rule of Christ (v. 9)—

"In him dwelleth all the fullness of the Godhead bodily."

This term "Godhead" does not carry a very clear meaning. It is used by the churches of the world for the Trinity, and therefore many thoughtlessly take this to teach the Trinity, but the word really means that which is related to God. All that is godly—all that God is—dwells in Christ. God is manifested in him in perfection.

It is God's purpose and desire to be manifested in perfection in a multitude. This is the essence of His eternal plan.

Christ is the Head of that multitude—the Forerunner and perfect Example—the great Pattern for all to follow.

"And ye are complete in him" (v. 10).

Literally this is: "Ye are filled full"—the whole thought is:

"In him is the full manifestation of God, and ye are filled full in him."

He is the reservoir and medium of transmission. He is the golden bowl of the Zechariah lampstand, containing and transmitting the golden Spirit oil to the seven-fold ecclesial lamp.

"Buried with him, in baptism, wherein ye are also risen with him" (v. 12).

How beautiful a symbol baptism is of the complete change effected by the union with Christ—of the death to all the old, and a birth to newness of life completely and safely in him:

"You being dead in your sins and the uncircumcision of your flesh, hath He quickened together with him" (v. 13).

In our natural state we are dead—dead in sins, and dead in our Gentile separation from the Abrahamic covenant which is the keystone of the world's destiny.

As we look out upon the sea of humanity—all are dead in God's sight—a vast multitude of dead.

We must get the scriptural viewpoint; we must see them in this light; we must be constantly aware of the complete separation of our position as made alive in Christ—not in pride but in the deepest humility of constant self-examination; not in indifference, but in deepest sympathy and benevolent desire.

"Having forgiven you all trespasses" (v. 13).

In Christ, all is washed away. How infinite is the graciousness of God! How free and unrestrained the operation of His mercy—nothing measured or meted out, but boundless forgiveness! We must be the same. We dare not be small and calculating like the petty little hoarders of the world.

"Having forgiven you ALL trespasses."

—having swept them all away with one glorious motion of transcendent love. Can we give less than everything in return? Can we give limited service in return for such unlimited grace?

"Blotting out the handwriting of ordinances that was against us" (v. 14).

The handwriting of ordinances was the Law of Moses—not just the Law of Moses as such, but that Law as it stood for all "Thou shalt" and "Thou shalt not" ordinances.

The Colossians were in danger of slipping back into a religion of ordinances, living under the rule of "Thou shalt not." They forgot that the purpose of the Law was to bring all flesh under condemnation—to show all men that it is impossible for them to earn life on their own merits by obedience to a law—because of the weakness of the flesh. The better the Law, the more impossible the obedience.

Law is a schoolmaster—a "pedagogue"—a "child-leader"—to bring us to Christ—to lead the Jewish nation, to lead mankind, to lead every individual—up to Christ.

How vividly this principle is manifested in the growth of children! When we have completed the slow, painful, but glorious transition from the rule of Law to the rule of Love, then we have finally reached maturity and manhood—the full stature of the perfect man in Christ Jesus.

That is the great lesson Paul is teaching here. "Thou shalt" must give place to "If ye love me." All the "Thou shalts" were nailed to the cross—all the hopelessness of man's weakness and failure. V. 15—

"Having spoiled—the word means ‘stripped,’ ‘laid bare’—principalities and powers (governments and authorities)."

Having laid bare—exposed—the powerlessness of the rule of law to lead man to life—having shown it to be but a ministration of death to teach men humility—he triumphed over it in Him—in God: not Jesus alone as a man, but God in Christ reconciling the world unto Himself.

"Let no man therefore judge you in meat, drink, holyday, new moon, sabbaths—which are a shadow of things to come, but the body is of Christ" (v. 16).

Paul, of course, is speaking of the Law of Moses, but the lesson is just as vital for us. We cannot find life by a rule of external regulations—the flesh hasn't the power to do it, and if it could, it still would not change the character. It must be "If ye love me" or nothing. Nothing else has the power of spiritual transformation.

"If ye do not love me (Christ)" there is no point in trying to be good just because you love yourself. We can only attain to life through Christ, by love.

"Let no man beguile you of your reward in a voluntary humility and worshipping of angels" (v. 18).

Inventing forms and objects and methods of worship has always been a great religious danger. "Voluntary humility" includes everything we self-pleasingly impose upon ourselves and others that is not part of the basic simplicity in Christ.

Our one great duty in Christ is the overcoming and complete transforming of our character, but our natural tendency is to seek an easy satisfaction in self-imposed tasks, which cater to the pride of humility but do not touch the basic problems of real character.

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

All the Body, from the Head, increaseth with the increase of God! What a beautiful treasury of truth is contained in that verse! How fitting is this divine symbol of the people of God as One Body all harmoniously knit together in One Perfect Man—all parts interdependent, with the unifying power of life and health freely coursing through the whole, all acting in perfect conformity with the will and guidance of the Head!

How wonderfully this teaches us of our dependence upon one another, and above all, upon Christ!

"—the Head, from which all the body increaseth with the increase of God."

Modern versions have rendered this in all sorts of ways in an attempt to bring out the meaning better, but none seem to express it as well as the common version.

Are we, brethren and sisters, parts of this glorious body—inseparably bound up with Christ in all our thoughts and actions —constantly increasing with the increase of God? V. 20-21—

"Wherefore, if ye be dead with Christ from the rudiments of the world, why as though living in the world are ye subject to ordinances, as: ‘Touch not, taste not, handle not’?"

Why do you act like ordinary people—why do you depend on the old, useless methods of self-discipline when you have by union with Christ—completely died to all such things, and taken on a completely new way of righteousness as part of him.

"Which are to perish with the using" (v. 22).

That is, they are not matters of eternal value; they do not affect the basic issues of godliness and holiness. The ordinances of the Law were shadows of the true—the cleanlinesses of the Law were types of the true cleanliness of the heart—the sacrifices of the Law were symbols of the true living sacrifice that the love of Christ requires.

Of themselves they all accomplished nothing but the teaching of lessons and pointing to what must be done to the character and life. External regulations and ordinances do not go deep enough—they do not transform the heart.

"Which things indeed have a show of wisdom in will worship and humility and neglecting of the body" (v. 23).

We think of Paul's words—

"Though I give all my goods to feed the poor, and though I give my body to be burned, and have not love, I am nothing."

How easy to be self-deceived! How easy to create in man's sight an impression of godliness and self-sacrifice when actually in God's sight it is all a self-gratifying form of fleshly pride. Truly the heart of man is "deceitful above all things, and desperately wicked!" (Jer. 17:9).

How great the need for constant self-examination, constant searching of the Word, constant prayer for deliverance from the deceptiveness of our own hearts!

"Not in any honor (but) to the satisfying of the flesh." (v.23).

A comma after "honor" would make the sense clearer, or the insertion of "but," as indicated. All these self-pleasing labors and devotions have no divine honor or virtue, but are simply to the satisfying of the pride of the flesh.

Instead of mortifying the flesh and really improving the character, they are actually pleasing the flesh, as when men—in violation of God's law—seek worldly wisdom and worldly wealth on the plea of desiring to "use it in God's service."

"If then ye be risen with Christ, seek those things which are above… for ye are dead, and your life is hid with Christ in God" (Ch. 3, v. 1).

All the affections of the True Bride of Christ are fixed on the things of God, on her glorious Bridegroom, and on their future, eternal joys together.

Present things hold no interest for her, except as they are related to the divine purpose. No true brother of Christ can have his heart in any present things—they are all but passing shadows of the night. V. 5—

"Mortify therefore your members which are upon earth"

—mortify—put to death—all that is earthy in you. We notice that among other earthy things, he mentions one that is universal in the flesh—covetousness—greed—the desire to have—the universal urge to possess desirable things.

What is wrong with that? Just this: any attachment to earthy things is to that extent a hindrance to affection for heavenly things. Covetousness is, therefore, one of the greatest and commonest stumblingblocks to godliness. Covetousness—the desire to have and enjoy the nice things of the world—pulls the heart down and shackles it to the earth, dimming and obscuring the joy and glory and keen desire for the future. It is, in its very essense, the very opposite of self-denying godliness.

 

PART FIVE — COLOSSIANS 3:9 to End

"Ye have put off the old man with his deeds, and have put on the new man,

which is renewed in knowledge after the image of Him Who created him"—Colossians 3:9-10

"Renewed in knowledge"—

"This is life eternal, that they might KNOW Thee, the only true God, and Jesus Christ whom Thou hast sent" (Jn. 17:3).

Do we truly know God and Christ? To know in this sense is to be united with Him in harmonious understanding—to be of one mind, and interest, and character.

We do not know God when we are interested in passing, worldly things. To know God we must keep our minds set on the things that God is interested in, as He has revealed them to us in His Word.

"Renewed in knowledge." The natural man is based on ignorance—a creature of darkness, influenced only by natural things. But the new man is built on knowledge and light. He is instructed in the wisdom that is from above. By the light of the Word, lovingly and constantly studied, his mind is drawn upward to rest in heavenly things, and his character is made gentle and pure after the example of Christ.

"Put on therefore as the elect of God, mercies, kindness, humbleness of mind, meekness, longsuffering" (v. 12).

"As the elect of God." Are we the elect of God? There MUST be such, for the Scriptures so often speak of such a class, in language of great beauty—a glorious, separated few, knit together in divine holiness.

"The elect of God, holy and beloved." It seems like tremendous presumption to consider that we, of all the earth's millions, may be such.

But if we fulfill the simple requirements that the love of God has specified, we are the "elect of God, holy and beloved." This honor is free and open to all, yet it is very exclusive, for so few seek it with all their heart, and only such can ever find it.

Many seek it with part of their heart—sometimes a large part—but that is not enough. God's elect are those few who give God all their heart—who yield themselves completely to Him.

"Forbearing one another, and forgiving one another, even as Christ forgave you" (v. 13).

A divine, mutual kindness is one infallible mark of the True Bride. Where that is lacking there is no spiritual life.

"And above all these things put on love, which is the bond of perfectness" (v. 14).

Above all these things—beyond these things—over all this mutual mercy, kindness, humbleness, meekness, long-suffering, forbearance, forgiveness—put on love.

The only true love in all the world is that divine oneness of heart and mind that unites the elect of God in pure and perfect affection—the bond—binding together— of perfectness.

"We know that we have passed from death unto life, because we love the brethren" (I John 3:14).

Have we passed from death to life? Is love for the brethren our distinguishing characteristic? Love has infinite patience and kindness—even toward all men—but above all to the brethren. Faithfulness often makes rebuke necessary, and sometimes separation, but even this MUST be done in love, with meekness—a true sympathy, recognizing the mutual weakness and limitations of poor, fallen human nature—and above all, not a hypocritical, self-righteous, lip service "love."

"And let the peace of God rule in your hearts" (v. 15).

Let it rule—permit it to—God desires His peace to preside over us. We are exhorted to allow it to do so. It is a blessing that He is anxious to bestow. Perhaps, of this whole epistle, this is the one thought to keep uppermost in our minds, as the crowning blessing of all—

"LET the peace of God rule in your hearts."

Give yourself over to its healing and relaxing influence. Let us try to remember to say this to ourselves from time to time during the course of each day—"LET the peace of God rule in your hearts."

This word "rule" is very interesting. It means to arbitrate, to preside, to be an umpire, to settle questions and problems, to determine who is the winner, to award the prize. This is the only place the word occurs, though the related noun occurs twice as "prize." The apostle urges us to permit God's peace to rule supreme in our hearts, presiding over all issues and settling every conflict, awarding the joyful prize of godliness.

Are we opening our hearts to Him and allowing His peace to work its marvelous work within us, or are we in fleshly blindness missing this transcendent comfort? — "careful and troubled about many things," when only one is needed—a discernment of the beauty and value of the "peace of God."

"And be ye thankful" (v. 15).

It is a sad commentary on human forgetfulness that we should need to be constantly reminded to be thankful. But we do need it. We entertain so many moods and desires that are utterly incompatible with thankfulness. We cannot be thankful and irritable at the same time—or thankful and discouraged, or thankful and impatient.

Thankfulness is a pleasant and joyful mood—a recognition of eternal and all overshadowing goodness. It is inseparably linked to God's peace. It is not the little passing flashes of thankfulness that is meant—like that of a dog for a scrap of meat—but the calm, cheerful thankfulness that is a consistent, all-pervading frame of mind and way of life.

"Let the word of Christ dwell in you richly in all wisdom."

Here again—let it, permit it. Is the acquiring of wisdom from the Word as easy as that—just let it come?

Yes, IF WE CLEAR THE WAY and set our whole hearts upon it. But we cannot fill our minds and interests with other things and still expect the word of Christ to force its way in. It requires effort, and study, and application—not just because God wants to make it hard and discouraging, but because He will only open Himself up to those who love Him sufficiently to give their whole lives to seeking to know Him.

Unless the love of God, desire to know Him, desire to please Him, dominates our whole lives, the word of Christ will never dwell in us richly in all wisdom, and all our talk about "poor memories" and "inability to understand" is but a pitiful evasion. The problem is not memories, but hearts.

"Teaching and admonishing one another in hymns and psalms and spiritual songs, singing with grace in your hearts to the Lord" (v. 16).

This is a beautiful instruction and worthy of deep consideration. It is far more significant, in terms of basic principles, than we are apt to realize.

Do we associate the spirit of song with our teaching? This is the kind of teaching that gladdens and transforms—

"How beautiful upon the mountains are the feet of him that bringeth good tidings!" (Isa. 52:7).

Our teaching and admonishing—even our ADMONISHING, we note—must never be harsh, or cold, or merely technical and intellectual, but in the gentle, joyful spirit of singing with grace in our hearts.

"And whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to our God and Father by him" (v. 17).

He is not just speaking of things to do with the Truth—he is speaking of everything we do. This is clear from v. 23, where, concluding his instructions to servants, he says—

"Whatsoever ye do, do it heartily, as to the Lord and not to men, knowing that of the Lord ye shall receive the reward."

Our weekly paycheck is "of the Lord." He is our true employer. All others are incidental. All we do is actually just between Him and us direct. Therefore every word, every deed, should be done with the consciousness that it is unto God. "Do it heartily"—give it everything you have.

Does this seem an extreme and impossible command? It all depends where our heart is, as to whether this is an insufferable burden or a joyful delight. The apostle goes even further in writing to the Corinthians (2:10:5)—

"Bring into captivity every thought to the obedience of Christ."

No man can serve two masters. No man can give his heart to a divided allegiance. All the power and joy of the service of God is in its all-embracing completeness—its utter and intense singleness of heart and soul.

* * *

Chapter 4 is principally occupied with sundry greetings to and from the brethren. We know so little about these earnest and faithful men, and yet these personal sections add so much to the living power and beauty of Paul's epistles.

Think of what a loss the omission of these parts would be—

Tychicus—a beloved brother, and a faithful minister and fellow-servant in the Lord.

Onesimus—a faithful and beloved brother.

Aristarchus—Paul's fellow-prisoner.

Marcus—nephew to Barnabas, whose youthful failure of courage years before was the cause of the sad rift between Barnabas and Paul.

The Colossians have a special commandment to welcome him if he comes to them. Why? The circumstances of the separating of Paul and Barnabas would be bound to be known throughout the brotherhood. Even years later it would be remembered. It would create a very difficult path for Mark to tread, wherever he went. There would often be embarrassment on both sides as he met the brethren.

But he seems to have overcome, and established himself as a worthy and useful brother. In Paul's closing days he wrote to Timothy that Mark was profitable to him for the ministry, and there were few who stood by Paul at that time.

We cannot help being saddened by the incident that separated Paul and Barnabas, after they had endured so much together. We never hear of Barnabas again. He drops right out of the story, his place taken by a new companion—Silas.

But right at the end of Paul's life, he speaks with appreciation of the help and support of Mark, so we can feel assured that Paul and Barnabas were fully reconciled.

And there was a brother with Paul called Jesus. How strange it seems for a brother to be called Jesus—though this is the Greek form of Joshua—a common name among the Jews.

These, said Paul, were his fellow-workers unto the Kingdom of God, who had been a comfort to him. How wonderful is the comfort afforded by faithful brethren!

Epaphras, a servant of Christ, always laboring fervently in prayer.

Luke, the beloved physician. Why does Paul mention him in this way—"the beloved physician"?

From Luke's first appearance in the record, at the time Paul saw the vision of the man of Macedonia—right to the end of Paul's life, Luke seems to have attached himself to Paul.

Wherever we see the word "we" in the Acts, we can discern the faithful Luke attending Paul in all his travels.

And in Paul's very last epistle (2 Tim.), when he was old and about to be put to death, he said—

"Only Luke is with me."

Can we not see one who, in love to the Truth and to the apostle, had given himself as a constant companion to minister to Paul in all his trials—"Luke, the beloved physician."

The terrible hardships and maltreatment that Paul constantly endured would affect the health of the strongest, but there are several indications that Paul also suffered from physical disabilities.

A gentle minister of healing would be a great comfort to one whose life was composed of such labor, pain and distress, and who gave every ounce of his strength in the service of his brethren—

"Pressed out of measure, above strength, despairing even of life."

—that is how he himself describes the path he trod for Christ.

"And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it" (v. 17).

Who Archippus was we do not know. Whether this is a reproof or an encouragement we cannot tell. But its value lies in its lessons for us—

"Take heed to the ministry which thou hast received."

Like Archippus, we too have a ministry of the Lord. We have work to do—principally within ourselves, but also in relation to all with whom we come in contact—to manifest to them the beauty of the divine pattern of godliness and holiness.

The apostle concludes: "Remember my bonds." We are told to remember many things. Remembrance—keeping in memory—holds the issues between life and death.

Why "Remember my bonds"? We are taken back to his words in the first chapter—

"I REJOICE in my sufferings for you, and fill up that which is behind in the afflictions of Christ in my flesh for his Body's sake."

In all that you do, remember my sufferings for you, and the suffering of Christ. Let the remembrance of them soften and purify your hearts, and raise your minds to higher and more noble things than your own selfish desires and interests.

"Grace be with you."

Do we have a clear idea in our minds what "Grace be with you" means? Grace is a broad inclusive word, a balanced combination of many beautiful characteristics. It is the sum-total of graciousness. It includes both the attitude and operation of God toward the believer, and the manifestation of godliness by and in the believer.

It is defined as loveliness, favor, kindness, goodwill, thankfulness, pleasantness, friendship, beauty of character—

"Grace be with you . . . Amen".

Bro. G.V. Growcott