Colossians Ch. One -an Unfinished Study (Continued)

by T.M. Hyland, Birkenhead, U.K. | Category: Colossians Ch. One -an Unfinished Study (Continued) | Oct 1982

Chapter 1:1, 2

The apostle addresses his readers as "saints and faithful brethren in Christ which are at Colossae". Both terms refer to the same persons. They had been set apart by God, as the word saint implies, and this took place upon their belief of the gospel. The word "brethren", of course, applies to all who were in the church at Colossae, not to males only (3:18, 19).

The term "in Christ" and its equivalents occur over one hundred times in Paul's epistles. Its frequent use underlines its importance. The concept of the believer's union with Christ was a dominating factor in all Paul's thinking. It first penetrated his mind and heart when he lay in the dust on the Damascus road. There his astonished ears heard the voice from heaven, "Saul, Saul, why persecutest thou Me". And the Spirit of God used the apostle to bring home to us the significance of the concept and its amazing implications. As to their earthly location these persons were "at (in) Colossae", but they were also "in Christ". They lived in a heathen environment, but a new potency had entered their lives which distinguished them from their heathen neighbours. They were "in Christ"; bonded in spiritual union with Him. This was a power mightier than the circumstances and customs of their native habitat. And it brought to the homes and relationships of these ordinary Asian folk an atmosphere of heaven. H.C.G. Moule has a choice comment on the interplay of the terms "in Colossae"... "in Christ":

These persons were "in Colossae". They were "in Christ". From the one side they, as much as any of their heathen neighbours, were denizens of that small Asiatic-Greek town; probably its natives, habituated to the scenery of its streets, and fields, and rushing river, and limestone chasms, and overlooking hills, and to the scenes of its daily life, in home, and shop, and market. They were "in" it hour by hour, as to all its unfavourable spiritual circumstances, its immemorial idolatry, its pagan vice, its provincialism, its narrowness, its decay. All that was formidable in a life amidst old and intimate surroundings, yet with the confession of a new creed; all that was depressing in a life lived where the stream of energy around ran low, and "the brethren" were but a little flock; this was involved in their being placed "in Colossae". But then on the other side they were "in Christ". They moved about Colossae "in Christ". They worked, served, kept the house, followed the business, met the neighbours, entered into their sorrows and joys, "walked in wisdom towards them", suffered their abuse and insults when such things came-all "in Christ". They carried about with them a "private atmosphere", which was not of Asia but of heaven. "In Him" they lived and moved. And what a rich gain for poor Colossae, that they being in Him were in it.

Let us keep that word picture of Colossae in mind, comparing their lot with ours, as we ponder Paul's imperishable message to the infant church located there.

Paul's opening greeting to his readers was no mere formality. It merits reflective thought because, although the apostle was the medium of the greeting, its source was "God our Father". Those addressed were "brethren in Christ", and it was their Father's wish that they should dwell together peacefully and harmoniously. If this desirable end was to be achieved and sustained they would need an abundant endowment of "grace" and "peace" - heavenly qualities notably absent in contemporary society (Tit. 3:3). The two words are closely related. Paul frequently couples them together, and what a delightful pair they make!

A concordance study reveals that in the New Testament the word "grace" (Gr. charis) has various uses. It has, in the main, an objective and a subjective sense. These uses are helpfully classified in W.E. Vine's Expository Dictionary of New Testament Words. In some cases the emphasis is on the liberality of the donor, as, for example, in Ephesians 2:8: "For by grace have ye been saved through faith; and that not of yourselves: it is the gift of God". In other cases the response of the recipient is prominent: "We make known to you the grace of God which hath been given in the churches of

Macedonia ... first they gave their own selves to the Lord, and to us by the will of God" (2 Cor. 8:1, 5). In Paul's letters "grace" frequently has an inclusive sense, combining both concepts - cause and consequence merge. He wrote, "By the grace of God I am what I am: and His grace which was bestowed upon me was not found vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me" (1 Cor. 15:10). This inclusive sense suits the context of the apostle's greeting in our passage.

In Scripture the word "peace" is also used in a variety of ways. It can describe an agreement between opposing parties or persons to resolve their differences and suspend hostilities. In these cases the elimination of conflict is the basic idea. But in other cases "peace" implies serenity of mind, tranquillity of spirit in the midst of conflict. Indeed, in this respect the Christian life is a paradox. On the one hand, tensions, trials and tribulations abound; on the other, deep down, there is "the calm and settled peace which nothing can destroy". This is one of the Father's most precious gifts to His children. Yet, like most divine endowments, its full enjoyment is conditional; it must be appropriated by faith. It is there for the taking, and is the sole antidote for the worries, fears and distractions which can undermine the physical, mental and spiritual health of God's children. The prophet Isaiah spells out the promise concisely: "Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee" (26:3).

We have considered the terms of the apostle's opening greeting in its bearing on the spiritual well-being of the individual saints. It is equally important that these same heavenly qualities, "grace" and "peace", should be manifested in the corporate life of churches of God. This aspect will come under review in the course of our studies. Meanwhile, we pass on from the threshold of Paul's oracle to Colossae to explore the spiritual wealth bequeathed to us by the divine Spirit through His chained servant during those two memorable years of his captivity in the Roman metropolis.

Chapter 1:3-7

The form and content of this brief introduction to the epistle reflect the deep affection of the apostle for those to whom it is addressed. It also conveys to the Colossian church his confidence in his fellow-worker, Epaphras, and in the report he has given of those under his care. That report had its light and shade, and was the cause of both joy and concern to the apostle. He viewed it with that pastoral discernment which marked all his ministry to the flock of God. While the attempts of the false teachers to undermine the spiritual progress of the Colossian church must be exposed and resisted, this did not cloud his appreciation of the grace of God manifest among them. This he recognized as a divine legacy. Later in the epistle there would be words of warning and admonition, but these would come from a heart saturated with the love of Christ. A lesson to be learned from Paul's technique here is that corrective ministry, so necessary at times, must never be given in a hectoring, censorious manner, but in the meekness and gentleness of Christ (2 Cor. 10:1).

Two outstanding features of the spiritual status of the Colossian church called for special mention; their "faith in Christ Jesus" and their "love

toward all the saints". "Faith" and "love" are complementary faculties. The more our faith is anchored "in Christ Jesus" and the more firmly it takes hold of His glorious Person and work, the greater will be our love for those who are one with us in Him - members of His Body. How could it be otherwise?

Paul now introduces a third word which was prominent in the vocabulary of these early believers - "hope". The faith and love to which he has just referred spring from a common hope. They are "because of (on account of) the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel". The reference here is to "the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ" (Titus 2:13).

The New Testament epistles reveal that the hope of our Lord's return occupied a prominent place in the preaching of the apostles. To these early Christians it was a dominating theme, stimulating their faith and enabling them to face the severe persecution which many of them were called upon to endure: they took joyfully the spoiling of their possessions, knowing that they had a better possession and an abiding one (Heb. 10:34). Preaching which fails to give its proper place to this important element of the Christian faith falls short of the true gospel. What Paul stresses here is the certainty of the believer's hope; it is "laid up" (kept safe, TEV) for us in the heavens. The apostle Peter supplements his fellow-apostle when he refers to the "living hope" secured for us by the resurrection of Jesus Christ from the dead; there is "an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven ... wherein ye greatly rejoice" (1 Pet. 1:4-6). "Amen; come, Lord Jesus"!

T.M. Hyland, Birkenhead, U.K. | Oct 1982
Colossians Ch. One -an Unfinished Study (Continued)