Concluded from page 161.

It is a remarkable thing that it is in Colossians and Ephesians that the obligations of household relationship are set forth, as nowhere else. We might have looked for them in Romans as distinctly on the mere wilderness level. But they are not mentioned there at all, while occupying a large portion of these short epistles. By this we are taught that a lowly heart should be manifested by one who knows that he has been so exalted "in Christ;" and the day by day life-the common familiar round of things in the intercourse of the household, is a divinely arranged test of this reality; as also, surely, a divinely given opportunity to bear witness to the truth. It is the wisdom of God that such a line of exhortation should be found in these epistles.

The doctrines of Colossians, already outlined, are set forth to meet a peculiar and daring development of error, which was a combination of human "philosophy" (2:8), Jewish ordinances (2:16, 21), and worship of angels (2:18).

In the epistle to the Romans, Paul concludes with numerous salutations to various ones who are named. In concluding the Colossian epistle, he sends to the Colossians the salutations of several who were with him. His own salutation is brief and general, and extends to Laodicea as well as Colosse. In the epistle to the Galatians, too, Paul associates others with himself in sending salutation to the churches, where, just as here, the Judaizing party was troubling the saints. A final exhortation is to an individual-the Lord has His eye on each one of us-"Say to Archippus, take heed to the ministry which thou hast received in the Lord, that thou fulfil it." Evil was encroaching; an unfaithful Archippus might have a serious responsibility for disaster to the assembly.

In concluding this introductory outline, it may be in place to compare the line of truth in Romans, Colossians, and Ephesians, with that presented in the epistle to the Hebrews, in a few words. The truth in these first three epistles is typified in Israel's deliverance out of Egypt, their journey through the wilderness, and entrance into Canaan-out of one country into another, out of the world to heaven. But Hebrews answers to the truth typified by the tabernacle. The feature prominent in this case is the way of approach to God fora sinful people. Naturally, the two lines of truth present much that is common to both, but we refer to features that are prominent in the one case, and in the other, as instructive to consider. A further consideration suggests itself in this connection. If Hebrews presents in one epistle the same salvation that is presented in the three epistles we are comparing with it, will we not find united in this one epistle, that is in Hebrews, the features that, as characteristic, are distributed in the other three? If so, Romans would answer to Heb. 4:-the wilderness journey. Ephesians to the latter part of chap. 11:, (where we have a type at least of the conflict of Eph. 6:as Israel in conflict with the Canaanites) thus leaving the tenth chapter of Hebrews, (in which we are told of the believer's ac-cess to the holiest, that is of his priestly character) answer to the truth of Colossians.

We offer this as a suggestion-not dogmatically, but for consideration. If correct, it would be an interesting confirmation of what seems to be otherwise suggested as to Colossians-that the priestly character of the Christian is there prominently presented.

But we have seen that Colossians presents the believer's walk, "that ye might walk worthy of the Lord," just where Ephesians presents his exalted position and relationship. He is a priest, but in the desert, while in heart at the end of it. This again corresponds with the tenth chapter of Hebrews, for if there we have "boldness to enter into the holiest," the type that answers to this is that of the priests whose feet were on the sands of the desert even while they served in the sanctuary. In harmony with all this, we are exhorted in Heb. 10:to "draw near."We are not spoken of as in a position of nearness. That we have in Ephesians, where we are "nigh by the blood of Christ, " but in Hebrews we may "draw near " as oft as we will- we are in the world, on the sands of the desert, even though what is presented at this point is not our pilgrimage through it, but our access to God as worshipers while in it. Christ is the true Aaron, and we His sons."Having a high priest over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water," as the sons of Aaron were washed with water and sprinkled with blood at the door of the tabernacle (Lev. 8:).

Therefore, in this view of things, in Romans, we are passing through the wilderness; while in Ephesians we are already in "the land," in Canaan, that is "in heavenly places in Christ," contending against the wiles of the devil, as Israel contended against the nations of Canaan. But in Colossians we are serving as the priests in the tabernacle in the wilderness, and as the priests around the ark, beyond the Jordan, sounding "the trumpets of jubilee."

All this agrees with what has been referred to in detail-the volume of praise and thanksgiving that characterizes the epistle to the Colossians.

One other prominent teaching of Colossians should be referred to-the doctrine that answers to the type of circumcision. "In whom ye are circumcised with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ; buried with Him in baptism." That is, the Cross is the end of the believer's existence in the flesh.

Here again we see the exact and harmonious character of teaching that everywhere pervades Scripture :for it was when Israel had come up out of Jordan that they were circumcised; and so it is in this epistle to the Colossians, where we are shown to be "dead with Christ" and "risen with Christ," that we are also told that we are circumcised with the circumcision of Christ. That the events, or rather the successive events of Israel's history, should answer exactly and harmoniously to the successive doctrines of connected New Testament epistles, is a wondrous theme of contemplation for the man of God (2 Tim. 3:17)-the student of the inspired Word.

We note here also a comparison between Heb. 10:and Colossians. In Heb. 10:, the one who has " boldness by the blood of Jesus to enter into the holiest," is also called upon, as a consequence, in Heb. 13:, to "go forth to Him, without the camp, bearing His reproach."So also in Colossians:the believer who is circumcised through the Cross, is to refuse an earthly religion that would avoid the offence of the Cross; "for if I yet preach circumcision, why do I yet suffer persecution ? then is the offence of the Cross ceased" (Gal. 5:ii).Thus we have one more suggestion that in Colossians we have, presented at least, a priestly side of the believer's character ; he is in the world but not of it; in the wilderness, but a worshiper with the joy of God in his soul-in a sense, as before said, at the end of the wilderness, in attendance upon the Ark, and awaiting the "shout," while sounding the Jubilee trumpet; "giving thanks unto the Father who has made us meet to be partakers of the inheritance of the saints in light…..For ye are dead, and your life is hid with Christ in God; when Christ who is our life shall appear, then shall ye also appear with Him in glory." It is not here the Spirit in us as in Ephesians, but "Christ our life" and " Christ in you."

But let us keep before our minds the central point of Colossians-the wondrous glories of the person of Christ, the man Christ Jesus, creator of all, and therefore God. This is the One who is our Head- "the Head of the body," and " who is our life."

With Him we shall "appear in glory." We are therefore to seek the things that are above, where Christ is, as risen with Him, and to "mortify our members which are upon the earth." E. S. Lyman