If He be the one sole temple of Deity in whom all Divine glories are stored, why go anywhere else in order to _see_ or to _possess_ G.o.d? It is folly; for not only are all these glories stored in Him, but they are so stored on purpose to be reached by us. Therefore the Apostle goes on, "and in Him ye are made full;" which sets forth two things as true in the inward life of all Christians, namely, their living incorporation in and union with Christ, and their consequent partic.i.p.ation in His fulness. Every one of us may enter into that most real and close union with Jesus Christ by the power of continuous faith in Him. So may we be grafted into the Vine, and builded into the Rock. If thus we keep our hearts in contact with His heart and let Him lay His lip on our lips, He will breathe into us the breath of His own life, and we shall live because He lives, and in our measure, as He lives. All the fulness of G.o.d is in Him, that from Him it may pa.s.s into us. We might start back from such bold words if we did not remember that the same apostle who here tells us that that fulness dwells in Jesus, crowns his wonderful prayer for the Ephesian Christians with that daring pet.i.tion, "that ye may be filled with all the fulness of G.o.d." The treasure was lodged in the earthen vessel of Christ's manhood that it might be within our reach. He brings the fiery blessing of a Divine life from Heaven to earth enclosed in the feeble reed of His manhood, that it may kindle kindred fire in many a heart. Freely the water of life flows into all cisterns from the ever fresh stream, into which the infinite depth of that unfathomable sea of good pours itself. Every kind of spiritual blessing is given therein. That stream, like a river of molten lava, holds many precious things in its flaming current, and will cool into many shapes and deposit many rare and rich gifts. According to our need it will vary itself, being to each what the moment most requires,--wisdom, or strength, or beauty, or courage, or patience. Out of it will come whatsoever things are lovely, whatsoever things are of good report, as Rabbinical legends tell us that the manna tasted to each man like the food for which he wished most.

This process of receiving of all the Divine fulness is a continuous one.

We can but be approximating to the possession of the infinite treasure which is ours in Christ; and since the treasure is infinite, and we can indefinitely grow in capacity of receiving G.o.d, there must be an eternal continuance of the filling and an eternal increase of the measure of what fills us. Our natures are elastic, and in love and knowledge, as well as in purity and capacity for blessedness, there are no bounds to be set to their possible expansion. They will be widened by bliss into a greater capacity for bliss. The indwelling Christ will "enlarge the place of His habitation," and as the walls stretch and the roofs soar, He will fill the greater house with the light of His presence and the fragrance of His name. The condition of this continuous reception of the abundant gift of a Divine life is abiding in Jesus. It is "in Him" that we are "being filled full"--and it is only so long as we continue in Him that we continue full. We cannot bear away our supplies, as one might a full bucket from a well, and keep it full. All the grace will trickle out and disappear unless we live in constant union with our Lord, whose Spirit pa.s.ses into our deadness only so long as we are joined to Him.

From all such thoughts Paul would have us draw the conclusion--how foolish, then, it must be to go to any other source for the supply of our needs! Christ is "the head of all princ.i.p.ality and power," he adds, with a reference to the doctrine of angel mediators, which evidently played a great part in the heretical teaching. If He is sovereign head of all dignity and power on earth and heaven, why go to the ministers, when we have access to the King; or have recourse to erring human teachers, when we have the Eternal Word to enlighten us; or flee to creatures to replenish our emptiness, when we may draw from the depths of G.o.d in Christ? Why should we go on a weary search after goodly pearls when the richest of all is by us, if we will have it? Do we seek to know G.o.d? Let us behold Christ, and let men talk as they list. Do we crave a stay for our spirit, guidance and impulse for our lives? Let us cleave to Christ, and we shall be no more lonely and bewildered. Do we need a quieting balm to be laid on conscience, and the sense of guilt to be lifted from our hearts? Let us lay our hands on Christ, the one sacrifice, and leave all other altars and priests and ceremonies. Do we look longingly for some light on the future? Let us stedfastly gaze on Christ as He rises to heaven bearing a human body into the glory of G.o.d.

Though all the earth were covered with helpers and lovers of my soul, "as the sand by the sea sh.o.r.e innumerable," and all the heavens were sown with faces of angels who cared for me and succoured me, thick as the stars in the milky way--all could not do for me what I need. Yea, though all these were gathered into one mighty and loving creature, even he were no sufficient stay for one soul of man. We want more than creature help. We need the whole fulness of the G.o.dhead to draw from. It is all there in Christ, for each of us. Whosoever will, let him draw freely. Why should we leave the fountain of living waters to hew out for ourselves, with infinite pains, broken cisterns that can hold no water?

All we need is in Christ. Let us lift our eyes from the low earth and all creatures, and behold "no man any more," as Lord and Helper, "save Jesus only," "that we may be filled with all the fulness of G.o.d."

XIII.

_THE TRUE CIRc.u.mCISION._

"In whom ye were also circ.u.mcised with a circ.u.mcision not made with hands, in the putting off of the body of the flesh, in the circ.u.mcision of Christ; having been buried with Him in baptism, wherein ye were also raised with Him through faith in the working of G.o.d, who raised Him from the dead. And you, being dead through your trespa.s.ses and the uncirc.u.mcision of your flesh, you, _I say_, did he quicken together with Him, having forgiven us all our trespa.s.ses."--COL. ii. 11-13 (Rev. Ver.).

There are two opposite tendencies ever at work in human nature to corrupt religion. One is of the intellect; the other of the senses. The one is the temptation of the cultured few; the other, that of the vulgar many. The one turns religion into theological speculation; the other, into a theatrical spectacle. But, opposite as these tendencies usually are, they were united in that strange chaos of erroneous opinion and practice which Paul had to front at Colossae. From right and from left he was a.s.sailed, and his batteries had to face both ways. Here he is mainly engaged with the error which insisted on imposing circ.u.mcision on these Gentile converts.

I. To this teaching of the necessity of circ.u.mcision, he first opposes the position that all Christian men, by virtue of their union with Christ, have received the true circ.u.mcision, of which the outward rite was a shadow and a prophecy, and that therefore the rite is antiquated and obsolete.

His language is emphatic and remarkable. It points to a definite past time--no doubt the time when they became Christians--when, because they were in Christ, a change pa.s.sed on them which is fitly paralleled with circ.u.mcision. This Christian circ.u.mcision is described in three particulars: as "not made with hands;" as consisting in "putting off the body of the flesh;" and as being "of Christ."

It is "not made with hands," that is, it is not a rite but a reality, not transacted in flesh but in spirit. It is not the removal of ceremonial impurity, but the cleansing of the heart. This idea of ethical circ.u.mcision, of which the bodily rite is the type, is common in the Old Testament, as, for instance, "The Lord thy G.o.d will circ.u.mcise thine heart ... to love the Lord thy G.o.d with all thine heart" (Deut.

x.x.x. 6). This is the true Christian circ.u.mcision.

It consists in the "putting off the body of the flesh"--for "the sins of" is an interpolation. Of course a man does not shuffle off this mortal coil when he becomes a Christian, so that we have to look for some other meaning of the strong words. They are very strong, for the word "putting off" is intensified so as to express a complete stripping off from oneself, as of clothes which are laid aside, and is evidently intended to contrast the partial outward circ.u.mcision as the removal of a small part of the body, with the entire removal effected by union with Christ. If that removal of "the body of the flesh" is "not made with hands," then it can only be in the sphere of the spiritual life, that is to say, it must consist in a change in the relation of the two const.i.tuents of a man's being, and that of such a kind that, for the future, the Christian shall not live after the flesh, though he live in the flesh. "Ye are not in the flesh, but in the Spirit," says Paul, and again he uses an expression as strong as, if not stronger than that of our text, when he speaks of "the body" as "being destroyed," and explains himself by adding "that henceforth we should not serve sin." It is not the body considered simply as material and fleshly that we put off, but the body considered as the seat of corrupt and sinful affections and pa.s.sions. A new principle of life comes into men's hearts which delivers them from the dominion of these, and makes it possible that they should live in the flesh, not "according to the l.u.s.ts of the flesh, but according to the will of G.o.d." True, the text regards this divesting as complete, whereas, as all Christian men know only too sadly, it is very partial, and realised only by slow degrees. The ideal is represented here,--what we receive "in Him," rather than what we actually possess and incorporate into our experience. On the Divine side the change is complete. Christ gives complete emanc.i.p.ation from the dominion of sense, and if we are not in reality completely emanc.i.p.ated, it is because we have not taken the things that are freely given to us, and are not completely "_in_ Him." So far as we are, we have put off "the flesh." The change has pa.s.sed on us if we are Christians. We have to work it out day by day. The foe may keep up a guerilla warfare after he is substantially defeated, but his entire subjugation is certain if we keep hold of the strength of Christ.

Finally, this circ.u.mcision is described as "of Christ," by which is not meant that He submitted to it, but that He inst.i.tuted it.

Such being the force of this statement, what is its bearing on the Apostle's purpose? He desires to destroy the teaching that the rite of circ.u.mcision was binding on the Christian converts, and he does so by a.s.serting that the gospel has brought the reality, of which the rite was but a picture and a prophecy. The underlying principle is that when we have the thing signified by any Jewish rites, which were all prophetic as well as symbolic, the rite may--must go. Its retention is an anachronism, "as if a flower should shut, and be a bud again." That is a wise and pregnant principle, but as it comes to the surface again immediately hereafter, and is applied to a whole series of subjects, we may defer the consideration of it, and rather dwell briefly on other matters suggested by this verse.

We notice, then, the intense moral earnestness which leads the Apostle here to put the true centre of gravity of Christianity in moral transformation, and to set all outward rites and ceremonies in a very subordinate place. What had Jesus Christ come from heaven for, and for what had He borne His bitter pa.s.sion? To what end were the Colossians knit to Him by a tie so strong, tender and strange? Had they been carried into that inmost depth of union with Him, and were they still to be laying stress on ceremonies? Had Christ's work, then, no higher issue than to leave religion bound in the cords of outward observances? Surely Jesus Christ, who gives men a new life by union with Himself, which union is brought about through faith alone, has delivered men from that "yoke of bondage," if He has done anything at all. Surely they who are joined to Him should have a profounder apprehension of the means and the end of their relation to their Lord than to suppose that it is either brought about by any outward rite, or has any reality unless it makes them pure and good. From that height all questions of external observances dwindle into insignificance, and all question of sacramental efficacy drops away of itself. The vital centre lies in our being joined to Jesus Christ--the condition of which is faith in Him, and the outcome of it a new life which delivers us from the dominion of the flesh. How far away from such conceptions of Christianity are those which busy themselves on either side with matters of detail, with punctilios of observance, and pedantries of form? The hatred of forms may be as completely a form as the most elaborate ritual--and we all need to have our eyes turned away from these to the far higher thing, the worship and service offered by a transformed nature.

We notice again, that the conquest of the animal nature and the material body is the certain outcome of true union with Christ, and of that alone.

Paul did not regard matter as necessarily evil, as these teachers at Colossae did, nor did he think of the body as the source of all sin. But he knew that the fiercest and most fiery temptations came from it, and that the foulest and most indelible stains on conscience were splashed from the mud which it threw. We all know that too. It is a matter of life and death for each of us to find some means of taming and holding in the animal that is in us all. We all know of wrecked lives, which have been driven on the rocks by the wild pa.s.sions belonging to the flesh. Fortune, reputation, health, everything are sacrificed by hundreds of men, especially young men, at the sting of this imperious l.u.s.t. The budding promise of youth, innocence, hope, and all which makes life desirable and a nature fair, are trodden down by the hoofs of the brute. There is no need to speak of that. And when we come to add to this the weaknesses of the flesh, and the needs of the flesh, and the limitations of the flesh, and to remember how often high purposes are frustrated by its shrinking from toil, and how often mists born from its undrained swamps darken the vision that else might gaze on truth and G.o.d, we cannot but feel that we do not need to be Eastern Gnostics, to believe that goodness requires the flesh to be subdued. Every one who has sought for self-improvement recognises the necessity. But no asceticisms and no resolves will do what we want. Much repression may be effected by sheer force of will, but it is like a man holding a wolf by the jaws. The arms begin to ache and the grip to grow slack, and he feels his strength ebbing, and knows that, as soon as he lets go, the brute will fly at his throat. Repression is not taming. Nothing tames the wild beast in us but the power of Christ. He binds it in a silken lash, and that gentle constraint is strong, because the fierceness is gone. "The wolf also shall dwell with the lamb, and a little child shall lead them." The power of union with Christ, and that alone, will enable us to put off the body of the flesh. And such union will certainly lead to such crucifying of the animal nature. Christianity would be easy if it were a round of observances; it would be comparatively easy if it were a series of outward asceticisms. Anybody can fast or wear a hair shirt, if he have motive sufficient; but the "putting off the body of the flesh" which is "not made with hands," is a different and harder thing. Nothing else avails. High-flown religious emotion, or clear theological definitions, or elaborate ceremonial worship, may all have their value; but a religion which includes them all, and leaves out the plain moralities of subduing the flesh, and keeping our heel well pressed down on the serpent's head, is worthless. If we are in Christ, we shall not live in the flesh.

II. The Apostle meets the false teaching of the need for circ.u.mcision, by a second consideration; namely, a reference to Christian Baptism, as being the Christian sign of that inward change.

Ye were circ.u.mcised, says he--being buried with Him in baptism. The form of expression in the Greek implies that the two things are cotemporaneous. As if he had said--Do you want any further rite to express that mighty change which pa.s.sed on you when you came to be "in Christ"? You have been baptised, does not that express all the meaning that circ.u.mcision ever had, and much more? What can you want with the less significant rite when you have the more significant? This reference to baptism is quite consistent with what has been said as to the subordinate importance of ritual. Some forms we must have, if there is to be any outward visible Church, and Christ has yielded to the necessity, and given us two, of which the one symbolises the initial spiritual act of the Christian life, and the other the constantly repeated process of Christian nourishment. They are symbols and outward representations, nothing more. They convey grace, in so far as they help us to realise more clearly and to feel more deeply the facts on which our spiritual life is fed, but they are not channels of grace in any other way than any other outward acts of worship may be.

We see that the form of baptism here presupposed is by immersion, and that the form is regarded as significant. All but entire unanimity prevails among commentators on this point. The burial and the resurrection spoken of point unmistakably to the primitive mode of baptism, as Bishop Lightfoot, the latest and best English expositor of this book, puts it in his paraphrase: "Ye were buried with Christ to your old selves beneath the baptismal waters, and were raised with Him from these same waters, to a new and better life."

If so, two questions deserve consideration--first, is it right to alter a form which has a meaning that is lost by the change? second, can we alter a significant form without destroying it? Is the new thing rightly called by the old name? If baptism be immersion, and immersion express a substantial part of its meaning, can sprinkling or pouring be baptism?

Again, baptism is a.s.sociated in time with the inward change, which is the true circ.u.mcision. There are but two theories on which these two things are cotemporaneous. The one is the theory that baptism effects the change, the other is the theory that baptism goes with the change as its sign. The a.s.sociation is justified if men are "circ.u.mcised," that is, changed when they are baptised, or if men are baptised when they have been "circ.u.mcised." No other theory gives full weight to these words.

The former theory elevates baptism into more than the importance of which Paul sought to deprive circ.u.mcision, it confuses the distinction between the Church and the world, it lulls men into a false security, it obscures the very central truth of Christianity--namely that faith in Christ, working by love, makes a Christian--it gives the basis for a portentous reproduction of sacerdotalism, and it is shivered to pieces against the plain facts of daily life. But it may be worth while to notice in a sentence, that it is conclusively disposed of by the language before us--it is "through faith in the operation of G.o.d" that we are raised again in baptism. Not the rite, then, but faith is the means of this partic.i.p.ation with Christ in burial and resurrection. What remains but that baptism is a.s.sociated with that spiritual change by which we are delivered from the body of the flesh, because in the Divine order it is meant to be the outward symbol of that change which is effected by no rite or sacrament, but by faith alone, uniting us to the transforming Christ?

We observe the solemnity and the thoroughness of the change thus symbolised. It is more than a circ.u.mcision. It is burial and a resurrection, an entire dying of the old self by union with Christ, a real and present rising again by partic.i.p.ation in His risen life. This and nothing less makes a Christian. We partake of His death, inasmuch as we ally ourselves to it by our faith, as the sacrifice for our sins, and make it the ground of all our hope. But that is not all. We partake of His death, inasmuch as, by the power of His cross, we are drawn to sever ourselves from the selfish life, and to slay our own old nature; dying for His dear sake to the habits, tastes, desires and purposes in which we lived. Self-crucifixion for the love of Christ is the law for us all.

His cross is the pattern for our conduct, as well as the pledge and means of our acceptance. We must die to sin that we may live to righteousness. We must die to self, that we may live to G.o.d and our brethren. We have no right to trust in Christ _for_ us, except as we have Christ _in_ us. His cross is not saving us from our guilt, unless it is moulding our lives to some faint likeness of Him who died that we might live, and might live a real life by dying daily to the world, sin, and self.

If we are thus made conformable to His death, we shall know the power of His resurrection, in all its aspects. It will be to us the guarantee of our own, and we shall know its power as a prophecy for our future. It will be to us the seal of His perfect work on the cross, and we shall know its power as G.o.d's token of acceptance of His sacrifice in the past. It will be to us the type of our spiritual resurrection now, and we shall know its power as the pattern and source of our supernatural life in the present. Thus we must die in and with Christ that we may live in and with Him, and that twofold process is the very heart of personal religion. No lofty partic.i.p.ation in the immortal hopes which spring from the empty grave of Jesus is warranted, unless we have His quickening power raising us to-day by a better resurrection; and no partic.i.p.ation in the present power of His heavenly life is possible, unless we have such a share in His death, as that by it the world is crucified to us, and we unto the world.

III. The Apostle adds another phase of this great contrast of life and death, which brings home still more closely to his hearers, the deep and radical change which pa.s.ses upon all Christians. He has been speaking of a death and burial followed by a resurrection. But there is another death from which Christ raises us, by that same risen life imparted to us through faith--a darker and grimmer thing than the self-abnegation before described.

"And you, being dead through your trespa.s.ses, and the uncirc.u.mcision of your flesh." The separate acts of transgression of which they had been guilty, and the unchastened, unpurified, carnal nature from which these had flowed, were the reasons of a very real and awful death; or, as the parallel pa.s.sage in Ephesians (ii. 2) puts it with a slight variation, they made the condition or sphere in which that death inhered. That solemn thought, so pregnant in its dread emphasis in Scripture, is not to be put aside as a mere metaphor. All life stands in union with G.o.d.

The physical universe exists by reason of its perpetual contact with His sustaining hand, in the hollow of which all Being lies, and it is, because He touches it. "In Him we live." So also the life of mind is sustained by His perpetual inbreathing, and in the deepest sense "we see light" in His light. So, lastly, the highest life of the spirit stands in union in still higher manner with Him, and to be separated from Him is death to it. Sin breaks that union, and therefore sin is death, in the very inmost centre of man's being. The awful warning, "In the day thou eatest thereof, thou shalt surely die," was fulfilled. That separation by sin, in which the soul is wrenched from G.o.d, is the real death, and the thing that men call by the name is only an outward symbol of a far sadder fact--the shadow of that which is the awful substance, and as much less terrible than it as painted fires are less than the burning reality.

So men may live in the body, and toil and think and feel, and be dead.

The world is full of "sheeted dead," that "squeak and gibber" in "our streets," for every soul that lives to self and has rent itself away from G.o.d, so far as a creature can, is "dead while he liveth." The other death, of which the previous verse spoke, is therefore but the putting off of a death. We lose nothing of real life in putting off self, but only that which keeps us in a separation from G.o.d, and slays our true and highest being. To die to self is but "the death of death."

The same life of which the previous verse spoke as coming from the risen Lord is here set forth as able to raise us from that death of sin. "He hath quickened you together with Him." Union with Christ floods our dead souls with His own vitality, as water will pour from a reservoir through a tube inserted in it. There is the actual communication of a new life when we touch Christ by faith. The prophet of old laid himself upon the dead child, the warm lip on the pallid mouth, the throbbing heart on the still one, and the contact rekindled the extinguished spark. So Christ lays His full life on our deadness, and does more than recall a departed glow of vitality. He communicates a new life kindred with His own. That life makes us free here and now from the law of sin and death, and it shall be perfected hereafter when the working of His mighty power shall change the body of our humiliation into the likeness of the body of His glory, and the leaven of His new life shall leaven the three measures in which it is hidden, body, soul, and spirit, with its own transforming energy. Then, in yet higher sense, death shall die, and life shall be victor by His victory.

But to all this one preliminary is needful--"having forgiven us all trespa.s.ses." Paul's eagerness to a.s.sociate himself with his brethren, and to claim his share in the forgiveness, as well as to unite in the acknowledgment of sin, makes him change his word from "you" to "us." So the best ma.n.u.scripts give the text, and the reading is obviously full of interest and suggestiveness. There must be a removal of the cause of deadness before there can be a quickening to new life. That cause was sin, which cannot be cancelled as guilt by any self-denial however great, nor even by the impartation of a new life from G.o.d for the future. A gospel which only enjoined dying to self would be as inadequate as a gospel which only provided for a higher life in the future. The stained and faultful past must be cared for. Christ must bring pardon for it, as well as a new spirit for the future. So the condition prior to our being quickened together with Him is G.o.d's forgiveness, free and universal, covering all our sins, and given to us without anything on our part. That condition is satisfied. Christ's death brings to us G.o.d's pardon, and when the great barrier of unforgiven sin is cleared away, Christ's life pours into our hearts, and "everything lives whithersoever the river cometh."

Here then we have the deepest ground of Paul's intense hatred of every attempt to make anything but faith in Christ and moral purity essential to the perfect Christian life. Circ.u.mcision and baptism and all other rites or sacraments of Judaism or Christianity are equally powerless to quicken dead souls. For that, the first thing needed is the forgiveness of sins, and that is ours through simple faith in Christ's death. We are quickened by Christ's own life in us, and He "dwells in our hearts by faith." All ordinances may be administered to us a hundred times, and without faith they leave us as they found us--dead. If we have hold of Christ by faith we live, whether we have received the ordinances or not.

So all full blown or budding sacramentarianism is to be fought against to the uttermost, because it tends to block the road to the City of Refuge for a poor sinful soul, and the most pressing of all necessities is that that way of life should be kept clear and unimpeded.

We need the profound truth which lies in the threefold form which Paul gives to one of his great watchwords: "Circ.u.mcision is nothing, and uncirc.u.mcision is nothing, but the keeping of the commandments of G.o.d."

And how, says my despairing conscience, shall I keep the commandments?

The answer lies in the second form of the saying--"In Christ Jesus neither circ.u.mcision availeth anything, nor uncirc.u.mcision, but a new creature." And how, replies my saddened heart, can I become a new creature? The answer lies in the final form of the saying--"In Jesus Christ neither circ.u.mcision availeth anything nor uncirc.u.mcision, but faith which worketh." Faith brings the life which makes us new men, and then we can keep the commandments. If we have faith, and are new men and do G.o.d's will, we need no rites but as helps. If we have not faith, all rites are nothing.

XIV.

_THE CROSS THE DEATH OF LAW AND THE TRIUMPH OVER EVIL POWERS._

"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross; and having spoiled princ.i.p.alities and powers, He made a show of them openly, triumphing over them in it."--COL. ii. 14, 15 (Rev. Ver.).

The same double reference to the two characteristic errors of the Colossians which we have already met so frequently, presents itself here. This whole section vibrates continually between warnings against the Judaising enforcement of the Mosaic law on Gentile Christians, and against the Oriental figments about a crowd of angelic beings filling the s.p.a.ce betwixt man and G.o.d, betwixt pure spirit and gross matter. One great fact is here opposed to these strangely a.s.sociated errors. The cross of Christ is the abrogation of the Law; the cross of Christ is the victory over princ.i.p.alities and powers. If we hold fast by it, we are under no subjection to the former, and have neither to fear nor reverence the latter.

I. The Cross of Christ is the death of Law.

The law is a written doc.u.ment. It has an antagonistic aspect to us all, Gentiles as well as Jews. Christ has blotted it out. More than that, He has taken it out of the way, as if it were an obstacle lying right in the middle of our path. More than that, it is "nailed to the cross."

That phrase has been explained by an alleged custom of repealing laws and cancelling bonds by driving a nail into them, and fixing them up in public, but proof of the practice is said to be wanting. The thought seems to be deeper than that. This antagonistic "law" is conceived of as being, like "the world," crucified in the crucifixion of our Lord. The nails which fastened Him to the cross fastened it, and in His death it was done to death. We are free from it, "that being dead in which we were held."

We have first, then, to consider the "handwriting," or, as some would render the word, "the bond." Of course, by _law_ here is primarily meant the Mosaic ceremonial law, which was being pressed upon the Colossians.

It is so completely antiquated for us, that we have difficulty in realising what a fight for life and death raged round the question of its observance by the primitive Church. It is always harder to change customs than creeds, and religious observances live on, as every maypole on a village green tells us, long after the beliefs which animated them are forgotten. So there was a strong body among the early believers to whom it was flat blasphemy to speak of allowing the Gentile Christian to come into the Church, except through the old doorway of circ.u.mcision, and to whom the outward ceremonial of Judaism was the only visible religion. That is the point directly at issue between Paul and these teachers.

But the modern distinction between moral and ceremonial law had no existence in Paul's mind, any more than it has in the Old Testament, where precepts of the highest morality and regulations of the merest ceremonial are interstratified in a way most surprising to us moderns.

To him the law was a h.o.m.ogeneous whole, however diverse its commands, because it was all the revelation of the will of G.o.d for the guidance of man. It is the law as a whole, in all its aspects and parts, that is here spoken of, whether as enjoining morality, or external observances, or as an accuser fastening guilt on the conscience, or as a stern prophet of retribution and punishment.