St. Paul's Epistles to the Colossians and Philemon A...

Without the preceding investigation the teaching of this epistle would be very imperfectly understood; for its direction was necessarily determined by the occasion which gave rise to it. Only when we have once grasped the nature of the doctrine which St Paul is combating, do we perceive that every sentence is instinct with life and meaning.

We have seen that the error of the heretical teachers was twofold. They had a false conception in theology, and they had a false basis of morals. It has been pointed out also, that these two were closely connected together, and had their root in the same fundamental error, the idea of matter as the abode of evil and thus antagonistic to God.

As the two elements of the heretical doctrine were derived from the same source, so the reply to both was sought by the Apostle in the same idea, the conception of the Person of Christ as the one absolute mediator between God and man, the true and only reconciler of heaven and earth.

1. This Colossian heresy was no coarse and vulgar development of falsehood. It soared far above the Pharisaic Judaism which St Paul refutes in the Epistle to the Galatians. The questions in which it was interested lie at the very root of our religious consciousness. |Its lofty motive,|The impulse was given to its speculations by an overwhelming sense of the unapproachable majesty of God, by an instinctive recognition of the chasm which separates God from man, from the world, from matter. Its energy was sustained by the intense yearning after some mediation which might bridge over this chasm, might establish inter-communion between the finite and the Infinite. Up to this point it was deeply religious in the best sense of the term.

The answer which it gave to these questions we have already seen. In two respects this answer failed signally. On the one hand it was drawn from the atmosphere of mystical speculation. It had no foundation in history, and made no appeal to experience. On the other hand, notwithstanding its complexity, it was unsatisfactory in its results; for in this plurality of mediators none was competent to meet the requirements of the case. God here and man there—no angel or spirit, whether one or more, being neither God nor man, could truly reconcile the two. Thus as regards credentials it was without a guarantee; while as regards efficiency it was wholly inadequate.

The Apostle pointed out to the Colossians a more excellent way. It was the one purpose of Christianity to satisfy those very yearnings which were working in their hearts, to solve that very problem which had exercised their minds. In Christ they would find the answer which they sought. His life—His cross and resurrection—was the guarantee; |The mediator in the world and in the Church.|His Person—the Word Incarnate—was the solution. He alone filled up, He alone could fill up, the void which lay between God and man, could span the gulf which separated the Creator and creation. This solution offered by the Gospel is as simple as it is adequate. To their cosmical speculations, and to their religious yearnings alike, Jesus Christ is the true answer. In the World, as in the Church, He is the one only mediator, the one only reconciler. This two-fold idea runs like a double thread through the fabric of the Apostle’s teaching in those passages of the epistle where he is describing the Person of Christ.

(i) The heresy of the Colossian teachers took its rise, as we saw, in their cosmical speculations. It was therefore natural that the Apostle in replying should lay stress on the function of the Word in the creation and government of the world. This is the aspect of His work most prominent in the first of the two distinctly Christological passages. The Apostle there predicates of the Word, not only prior, but absolute existence. All things were created through Him, are sustained in Him, are tending towards Him. Thus He is the beginning, middle, and end, of creation. This He is, because He is the very image of the Invisible God, because in Him dwells the plenitude of Deity.

This creative and administrative work of Christ the Word in the natural order of things is always emphasized in the writings of the Apostles, when they touch upon the doctrine of His Person. It stands in the forefront of the prologue to St John’s Gospel: it is hardly less prominent in the opening of the Epistle to the Hebrews. His mediatorial function in the Church is represented as flowing from His mediatorial function in the world. With ourselves this idea has retired very much into the background. Though in the creed common to all the Churches we profess our belief in Him, as the Being ‘through whom all things were created,’ yet in reality this confession seems to exercise very little influence on our thoughts. And the loss is serious. How much our theological conceptions suffer in breadth and fulness by the neglect, a moment’s reflexion will show. How much more hearty would be the sympathy of theologians with the revelations of science and the developments of history, if they habitually connected them with the operation of the same Divine Word who is the centre of all their religious aspirations, it is needless to say. Through the recognition of this idea with all the consequences which flow from it, as a living influence, more than in any other way, may we hope to strike the chords of that ‘vaster music,’ which results only from the harmony of knowledge and faith, of reverence and research.

It will be said indeed, that this conception leaves untouched the philosophical difficulties which beset the subject; that creation still remains as much a mystery as before. This may be allowed. But is there any reason to think that with our present limited capacities the veil which shrouds it ever will be or can be removed? The metaphysical speculations of twenty-five centuries have done nothing to raise it. The physical investigations of our own age from their very nature can do nothing; for, busied with the evolution of phenomena, they lie wholly outside this question, and do not even touch the fringe of the difficulty. But meanwhile revelation has interposed and thrown out the idea, which, if it leaves many questions unsolved, gives a breadth and unity to our conceptions, at once satisfying our religious needs and linking our scientific instincts with our theological beliefs.

(ii) But, if Christ’s mediatorial office in the physical creation was the starting point of the Apostle’s teaching, His mediatorial office in the spiritual creation is its principal theme. The cosmogonies of the false teachers were framed not so much in the interests of philosophy as in the interests of religion; and the Apostle replies to them in the same spirit and with the same motive. If the function of Christ is unique in the Universe, so is it also in the Church. |Its absolute character.|He is the sole and absolute link between God and humanity. Nothing short of His personality would suffice as a medium of reconciliation between the two. Nothing short of His life and work in the flesh, as consummated in His passion, would serve as an assurance of God’s love and pardon. His cross is the atonement of mankind with God. He is the Head with whom all the living members of the body are in direct and immediate communication, who suggests their manifold activities to each, who directs their several functions in subordination to the healthy working of the whole, from whom they individually receive their inspiration and their strength.

And being all this He cannot consent to share His prerogative with others. He absorbs in Himself the whole function of mediation. Through Him alone, without any interposing link of communication, the human soul has access to the Father. Here was the true answer to those deep yearnings after spiritual communion with God, which sought, and could not find, satisfaction in the manifold and fantastic creations of a dreamy mysticism. The worship of angels might have the semblance of humility; but it was in fact a contemptuous defiance of the fundamental idea of the Gospel, a flat denial of the absolute character of Christ’s Person and office. It was a severance of the proper connexion with the Head, an amputation of the disordered limb, which was thus disjoined from the source of life and left to perish for want of spiritual nourishment.

The language of the New Testament writers is beset with difficulties, so long as we conceive of our Lord only in connexion with the Gospel revelation: but, when with the Apostles we realise in Him the same Divine Lord who is and ever has been the light of the whole world, who before Christianity wrought first in mankind at large through the avenues of the conscience, and afterwards more particularly in the Jews through a special though still imperfect revelation, then all these difficulties fall away. Then we understand the significance, and we recognise the truth, of such passages as these: ‘No man cometh unto the Father, but by me’: ‘There is no salvation in any other’; ‘He that disbelieveth the Son shall not see life, but the wrath of God abideth upon him[524].’ The exclusive claims advanced in Christ’s name have their full and perfect justification in the doctrine of the Eternal Word.

The old dispensation is primarily the revelation of the absolute sovereignty of God. It vindicates this truth against two opposing forms of error, which in their extreme types are represented by Pantheism and Manicheism respectively. |to the monotheism of the Old Testament.|The Pantheist identifies God with the world: the Manichee attributes to the world an absolute existence, independent of God. With the Pantheist sin ceases to have any existence: for it is only one form of God’s working. With the Manichee sin is inherent in matter, which is antagonistic to God. The teaching of the Old Testament, of which the key-note is struck in the opening chapters of Genesis, is a refutation of both these errors. God is distinct from the world, and He is the Creator of the world. Evil is not inherent in God, but neither is it inherent in the material world. Sin is the disobedience of intelligent beings whom He has created, and whom He has endowed with a free-will, which they can use or misuse.

The revelation of the New Testament is the proper complement to the revelation of the Old. It holds this position in two main respects. If the Old Testament sets forth the absolute unity of God—His distinctness from and sovereignty over His creatures—the New Testament points out how He holds communion with the world and with humanity, how man becomes one with Him. And again, if the Old Testament shows the true character of sin, the New Testament teaches the appointed means of redemption. On the one hand the monotheism of the Old Testament is supplemented by the theanthropism[525] of the New. Thus the theology of revelation is completed. On the other hand, the hamartiology of the Old Testament has its counterpart in the soteriology of the New. Thus the economy of revelation is perfected.

2. When we turn from the theology of these Colossian heretics to their ethical teaching, we find it characterised by the same earnestness. Of them it might indeed be said that they did ‘hunger and thirst after righteousness.’ |Their practical earnestness,|Escape from impurity, immunity from evil, was a passion with them. But it was no less true that notwithstanding all their sincerity they ‘went astray in the wilderness’; ‘hungry and thirsty, their soul fainted within them.’ By their fatal transference of the abode of sin from the human heart within to the material world without, they had incapacitated themselves from finding the true antidote. |but fundamental misconception and consequent failure.| Where they placed the evil, there they necessarily sought the remedy. Hence they attempted to fence themselves about, and to purify their lives by a code of rigorous prohibitions. Their energy was expended on battling with the physical conditions of human life. Their whole mind was absorbed in the struggle with imaginary forms of evil. Necessarily their character was moulded by the thoughts which habitually engaged them. Where the ‘elements of the world,’ the ‘things which perish in the using[526],’ engrossed all their attention, it could not fail but that they should be dragged down from the serene heights of the spiritual life into the cloudy atmosphere which shrouds this lower earth.

St Paul sets himself to combat this false tendency. For negative prohibitions he substitutes a positive principle; for special enactments, a comprehensive motive. He tells them that all their scrupulous restrictions are vain, because they fail to touch the springs of action. If they would overcome the evil, they must strike at the root of the evil. Their point of view must be entirely changed. They must transfer themselves into a wholly new sphere of energy. This transference is nothing less than a migration from earth to heaven—from the region of the external and transitory to the region of the spiritual and eternal[527]. For a code of rules they must substitute a principle of life, which is one in its essence but infinite in its application, which will meet every emergency, will control every action, will resist every form of evil.

This principle they have in Christ. With Him they have died to the world; with Him they have risen to God. Christ, the revelation of God’s holiness, of God’s righteousness, of God’s love, is light, is life, is heaven. With Him they have been translated into a higher sphere, have been brought face to face with the Eternal Presence. Let them only realise this translation. It involves new insight, new motives, new energies. They will no more waste themselves upon vexatious special restrictions: for they will be furnished with a higher inspiration which will cover all the minute details of action. They will not exhaust their energies in crushing this or that rising desire but they will kill the whole body[528] of their earthly passions through the strong arm of this personal communion with God in Christ.

When we once grasp this idea, which lies at the root of St Paul’s ethical teaching, the moral difficulty which is supposed to attach to his doctrine of faith and works has vanished. It is simply an impossibility that faith should exist without works. Though in form he states his doctrine as a relation of contrast between the two, in substance it resolves itself into a question of precedence. Faith and works are related as principle and practice. Faith—the repose in the unseen, the recognition of eternal principles of truth and right, the sense of personal obligations to an Eternal Being who vindicates these principles—must come first. Faith is not an intellectual assent, nor a sympathetic sentiment merely. It is the absolute surrender of self to the will of a Being who has a right to command this surrender. It is this which places men in personal relation to God, which (in St Paul’s language) justifies them before God. For it touches the springs of their actions; it fastens not on this or that detail of conduct, but extends throughout the whole sphere of moral activity; and thus it determines their character as responsible beings in the sight of God.

From the above account it will have appeared that the distinctive feature of this epistle is its Christology. The doctrine of the Person of Christ is here stated with greater precision and fulness than in any other of St Paul’s epistles. It is therefore pertinent to ask (even though the answer must necessarily be brief) what relation this statement bears to certain other enunciations of the same doctrine; |considered in relation to|to those for instance which occur elsewhere in St Paul’s own letters, to those which are found in other Apostolic writings, and to those which appear in the fathers of the succeeding generations.