(Col. 2.)

(Continued from p. 225.)

In chapter one the prominent feature is the preeminence of Christ. In the second chapter it is the fulness of Christ, in the compass of which all Christian blessing and the highest wisdom are found.

Verses 1-3 comprehensively state the apostle's desire and prayer for the saints. Then follow three warnings (vers. 4, 8,16). In connection with each of them he brings out some special aspect of the sufficiency of Christ to the exclusion of all other fancied means of attaining to higher wisdom and perfection of religious life.

The apostle's toil and combat on behalf of the saints which had in view "the end" spoken of in ch. 1:28, was a striking testimony to his own deep conviction that in knowing Christ man entered into the fullest, highest wisdom and greatest blessing. Hence, he desired them to know he had such conflict on their behalf, and that he was not seeking or striving for fuller knowledge or revelation which, even in the apostle's day, some vainly claimed to possess. To such views-a mixture of Judaism and Gnostic mysticism-he makes specific reference a little later. The leaven already at work spread rapidly after the apostolic age; but the Spirit of God, who foreknew these developments of "systematized error" (Eph. 4:14), provided for their complete refutation in the Word which He led Paul to complete (Col. 1:25). By faithful ministry, ceaseless labor, and constant prayer, the apostle's one aim was to lead the Lord's people into knowing and enjoying the unsearchable riches of Christ-He in whom the fulness of the Godhead dwells bodily.

Do we feel the urge of his example as thus we consider his untiring devotion to the teaching of "the full knowledge of God?"-never giving place to any other system, no matter what its pretensions. Is this urge ours-to search diligently the divine Word, to meditate therein? The Holy Spirit, who works in us now, would more mightily do so, if it were more earnestly desired, along with obedience to God's will. How far do Christians get beyond treating Scripture as a book of texts-however precious in themselves-to find it a living Book, like an organism in which every member, small or great, fills its place, contributes its part for the blessing of the whole? The Book is instinct with the life of Him whose word it is; it nourishes the soul, making it fruitful to God when perused with reverence and heart exercise. What a Book it is! God's Book-our priceless possession-"the Holy Scriptures."

Laodicea is mentioned in this epistle. It seems as though its teaching was specially needed there as well as at Colosse. This we can understand if those conditions had begun which the Lord rebuked in His message to that assembly about 30 years later (Rev. 3:14-22).

The apostle now states the object sought through the combat of which he has spoken.

First, that they may be encouraged-not the thought of being comforted, so much as being braced, made strong to withstand, and having done all to stand. This is more on the individual side. Then the corporate aspect, which in good measure is the result of the former being realized -"united together in love." The same word used here occurs in Eph. 4:16, and is rendered "compacted," giving the idea of solidity. This word is also used for proving (Acts 9:22), and instruction (1 Cor. 2:16) by putting together so as to infer or conclude. This helps to make clear how the being united together is accomplished. It will be in the measure that we are individually encouraged, and contribute our quota of ministry to the good of the whole as being joints of supply, each of us ever seeking to do that which is to general edification, not acting merely to please ourselves. Thus it is "in love"- love that is exercised according to the spirit and instruction of Phil. 2; it is the precious fruit produced in those who are led by the Spirit (Gal. 5:16-26). In this sphere "of love" the unity is practically realized.

And it is united together "unto the riches of the full assurance of understanding," and also "to the full knowledge of the mystery of God." We are united together as entering into what is spoken of here; it constitutes the staple of that instruction and ministry by which we are practically united.

The word "understanding" used here suggests the thought of "a bringing together of the mind with an object." Is not the object in this case given us in the next statement of our chapter-"To the full knowledge of the mystery of God?" Our understanding is not merely to have knowledge of certain facts, but of their mutual relations, and thus we enter upon the riches of which the apostle speaks, "The full knowledge of the mystery of God."

These riches of grace and glory must be entered into by the saints if there is to be a uniting together in love according to the mind of God as made known through Paul. In fact we may say that the history of the Church in its divided state, its departure from the truth, its worldly character, is because of turning away from Paul. In the midst of this ruin, and in these last days, God has mercifully revived the truth concerning Christ and the Church, and with it clearer knowledge of many other truths revealed in the Word, so that we have an understanding of their mutual relations in "the all-various wisdom of God, according to the purpose of the ages, which He purposed in Christ Jesus our Lord" (Eph. 3:10,11). May we increasingly know how rightly to use these sacred things to the furtherance of that uniting together of the saints in love, that they may be found holding fast the truth, and walking in the truth. John Bloore

(To be continued, D. V.)