We have now done with controversy. We hear no more about heretical teachers. The Apostle has cut his way through the tangled thickets of error, and has said his say as to the positive truths with which he would hew them down. For the remainder of the letter, we have princ.i.p.ally plain practical exhortations, and a number of interesting personal details.

The paragraph which we have now to consider is the transition from the controversial to the ethical portion of the Epistle. It touches the former by its first words, "If ye then were raised together with Christ," which correspond in form and refer in meaning to the beginning of the previous paragraph, "If ye died with Christ." It touches the latter because it embodies the broad general precept, "Seek the things that are above," of which the following practical directions are but varying applications in different spheres of duty.

In considering these words we must begin by endeavouring to put clearly their connection and substance. As they flew from Paul's eager lips, motive and precept, symbol and fact, the present and future are blended together. It may conduce to clearness if we try to part these elements.

There are here two similar exhortations, side by side. "Seek the things that are above," and "Set your mind on the things that are above." The first is _preceded_, and the second is _followed_ by its reason. So the two laws of conduct are, as it were, enclosed like a kernel in its sh.e.l.l, or a jewel in a gold setting, by encompa.s.sing motives. These considerations, in which the commandment are imbedded, are the double thought of union with Christ in His resurrection, and in His death, and as consequent thereon, partic.i.p.ation in His present hidden life, and in His future glorious manifestation. So we have here the present budding life of the Christian in union with the risen, hidden Christ; the future consummate flower of the Christian life in union with the glorious manifested Christ; and the practical aim and direction which alone is consistent with either bud or flower.

I. The present budding life of the Christian in union with the risen, hidden Christ.

Two aspects of this life are set forth in verses 1 and 3--"raised with Christ," and "ye died, and your life is hid with Christ." A still profounder thought lies in the words of verse 4, "Christ _is_ our life."

We have seen in former parts of this Epistle that Paul believed that, when a man puts His faith in Jesus Christ, he is joined to Him in such a way that he is separated from his former self and dead to the world.

That great change may be considered either with reference to what the man has ceased to be, or with reference to what he becomes. In the one aspect, it is a death; in the other, it is a resurrection. It depends on the point of view whether a semicircle seems convex or concave. The two thoughts express substantially the same fact. That great change was brought about in these Colossian Christians, at a definite time, as the language shows; and by a definite means--namely, by union with Christ through faith, which grasps His death and resurrection as at once the ground of salvation, the pattern for life, and the prophecy of glory. So then, the great truths here are these; the impartation of life by union with Christ, which life is truly a resurrection life, and is, moreover, hidden with Christ in G.o.d.

Union with Christ by faith is the condition of a real communication of life. "In Him was life," says John's Gospel, meaning thereby to a.s.sert, in the language of our Epistle, that "in Him were all things created, and in Him all things consist." Life in all its forms is dependent on union in varying manner with the Divine, and upheld only by His continual energy. The creature must touch G.o.d or perish. Of that energy the Uncreated Word of G.o.d is the channel--"with Thee is the fountain of life." As the life of the body, so the higher self-conscious life of the thinking, feeling, striving soul, is also fed and kept alight by the perpetual operation of a higher Divine energy, imparted in like manner by the Divine Word. Therefore, with deep truth, the psalm just quoted, goes on to say, "In Thy light shall we see light"--and therefore, too, John's Gospel continues: "And the life was the light of men."

But there is a still higher plane on which life may be manifested, and n.o.bler energies which may accompany it. The body may live, and mind and heart be dead. Therefore Scripture speaks of a threefold life: that of the animal nature, that of the intellectual and emotional nature, and that of the spirit, which lives when it is conscious of G.o.d, and touches Him by aspiration, hope, and love. This is the loftiest life. Without it, a man is dead while he lives. With it, he lives though he dies. And like the others, it depends on union with the Divine life as it is stored in Jesus Christ--but in this case, the union is a conscious union by faith. If I trust to Him, and am thereby holding firmly by Him, my union with Him is so real, that, in the measure of my faith, His fulness pa.s.ses over into my emptiness, His righteousness into my sinfulness, His life into my death, as surely as the electric shock thrills my nerves when I grasp the poles of the battery.

No man can breathe into another's nostrils the breath of life. But Christ can and does breathe His life into us; and this true miracle of a communication of spiritual life takes place in every man who humbly trusts himself to Him. So the question comes home to each of us--am I living by my union with Christ? do I draw from Him that better being which He is longing to pour into my withered, dead spirit? It is not enough to live the animal life; the more it is fed, the more are the higher lives starved and dwindled. It is not enough to live the life of intellect and feeling. That may be in brightest, keenest exercise, and yet we--our best selves--may be dead--separated from G.o.d in Christ, and therefore dead--and all our activity may be but as a galvanic twitching of the muscles in a corpse. Is Christ our life, its source, its strength, its aim, its motive? Do we live in Him, by Him, with Him, for Him? If not, we are dead while we live.

This life from Christ is a resurrection life. "The power of Christ's resurrection" is threefold--as a seal of His mission and Messiahship, "declared to be the Son of G.o.d, by His resurrection from the dead;" as a prophecy and pledge of ours, "now is Christ risen from the dead, and become the first-fruits of them that slept;" and as a symbol and pattern of our new life of Christian consecration, "likewise reckon ye also yourselves to be indeed dead unto sin." This last use of the resurrection of Christ is a plain witness of the firm, universal and uncontested belief in the historical fact, throughout the Churches which Paul addressed. The fact must have been long familiar and known as undoubted, before it could have been thus moulded into a symbol. But, pa.s.sing from that, consider that our union to Christ produces a moral and spiritual change a.n.a.logous to His resurrection. After all, it is the moral and not the mystical side which is the main thing in Paul's use of this thought. He would insist, that all true Christianity operates a death to the old self, to sin and to the whole present order of things, and endows a man with new tastes, desires and capacities, like a resurrection to a new being. These heathen converts--picked from the filthy cesspools in which many of them had been living, and set on a pure path, with the astounding light of a Divine love flooding it, and a bright hope painted on the infinite blackness ahead--had surely pa.s.sed into a new life. Many a man in this day, long familiar with Christian teaching, has found himself made over again in mature life, when his heart has grasped Christ. Drunkards, profligates, outcasts, have found it life from the dead; and even where there has not been such complete visible revolution as in them, there has been such deep-seated central alteration that it is no exaggeration to call it resurrection. The plain fact is that real Christianity in a man will produce in him a radical moral change. If our religion does not do that in us, it is nothing.

Ceremonial and doctrine are but means to an end--making us better men.

The highest purpose of Christ's work, for which He both "died and rose and revived," is to change us into the likeness of His own beauty of perfect purity. That risen life is no mere exaggeration of mystical rhetoric, but an imperative demand of the highest morality, and the plain issue of it is: "Let not sin therefore reign in your mortal body."

Do I say that I am a Christian? The test by which my claim must be tried is the likeness of my life here to Him who has died unto sin, and liveth unto G.o.d.

But the believing soul is risen with Christ also, inasmuch as our union with Him makes us partakers of His resurrection as our victory over death. The water in the reservoir and in the fountain is the same; the sunbeam in the chamber and in the sky are one. The life which flows into our spirits from Christ is a life that has conquered death, and makes us victors in that last conflict, even though we have to go down into the darkness. If Christ live in us, we can never die. "It is not possible that _we_ should be holden of _it_." The bands which He broke can never be fastened on our limbs. The gates of death were so warped and the locks so spoiled when He burst them asunder, that they can never be closed again. There are many arguments for a future life beyond the grave, but there is only one proof of it--the Resurrection of Jesus Christ. So, trusting in Him, and with our souls bound in the bundle of life with our Lord the King, we can cherish quiet thankfulness of heart, and bless the G.o.d and Father of our Lord who hath begotten us again into a lively hope by the resurrection of Jesus Christ from the dead.

This risen life is a hidden life. Its roots are in Him. He has pa.s.sed in His ascension into the light which is inaccessible, and is hidden in its blaze, bearing with Him our life, concealed there with Him in G.o.d. Faith stands gazing into heaven, as the cloud, the visible manifestation from of old of the Divine presence, hides Him from sight, and turns away feeling that the best part of its true self is gone with Him. So here Paul points his finger upwards to where "Christ is, sitting at the right hand of G.o.d," and says--We are here in outward seeming, but our true life is there, if we are His. And what majestic, pregnant words these are! How full, and yet how empty for a prurient curiosity, and how reverently reticent even while they are triumphantly confident! How gently they suggest repose--deep and unbroken, and yet full of active energy! For if the att.i.tude imply rest, the locality--"at the right hand of G.o.d"--expresses not only the most intimate approach to, but also the wielding of the Divine omnipotence. What is the right hand of G.o.d but the activity of His power? and what less can be ascribed to Christ here, than His being enthroned in closest union with the Father, exercising Divine dominion, and putting forth Divine power. No doubt the ascended and glorified bodily manhood of Jesus Christ has a local habitation, but the old psalm might teach us that wherever s.p.a.ce is, even there "Thy right hand upholds," and there is our ascended Lord, sitting as in deepest rest, but working all the work of G.o.d. And it is just because He is at the right hand of G.o.d that He is hid. The light hides. He has been lost to sight in the glory.

He has gone in thither, bearing with Him the true source and root of our lives into the secret place of the Most High. Therefore we no longer belong to this visible order of things in the midst of which we tarry for a while. The true spring that feeds our lives lies deep beneath all the surface waters. These may dry up, but it will flow. These may be muddied with rain, but it will be limpid as ever. The things seen do not go deep enough to touch our real life. They are but as the winds that fret, and the currents that sway the surface and shallower levels of the ocean, while the great depths are still. The circ.u.mference is all a whirl; the centre is at rest.

Nor need we leave out of sight, though it be not the main thought here, that the Christian life is hidden, inasmuch as here on earth action ever falls short of thought, and the love and faith by which a good man lives can never be fully revealed in his conduct and character. You cannot carry electricity from the generator to the point where it is to work without losing two-thirds of it by the way. Neither word nor deed can adequately set forth a soul; and the profounder and n.o.bler the emotion, the more inadequate are the narrow gates of tongue and hand to give it pa.s.sage. The deepest love can often only "love and be silent." So, while every man is truly a mystery to his neighbour, a life which is rooted in Christ is more mysterious to the ordinary eye than any other. It is fed by hidden manna. It is replenished from a hidden source. It is guided by other than the world's motives, and follows unseen aims. "Therefore the world knoweth us not, because it knew Him not."

II. We have the future consummate flower of the Christian life in union with the manifested, glorious Christ.

The future personal manifestation of Jesus Christ in visible glory is, in the teaching of all the New Testament writers, the last stage in the series of His Divine human conditions. As surely as the Incarnation led to the cross, and the cross to the empty grave, and the empty grave to the throne, so surely does the throne lead to the coming again in glory.

And as with Christ, so with His servants, the manifestation in glory is the certain end of all the preceding, as surely as the flower is of the tiny green leaves that peep above the frost-bound earth in bleak March days. Nothing in that future, however glorious and wonderful, but has its germ and vital beginning in our union with Christ here by humble faith. The great hopes which we may cherish are gathered up here into these words--"shall be manifested with Him." That is far more than was conveyed by the old translation--"shall appear." The roots of our being shall be disclosed, for He shall come, "and every eye shall see Him." We shall be seen for what we are. The outward life shall correspond to the inward. The faith and love which often struggled in vain for expression and were thwarted by the obstinate flesh, as a sculptor trying to embody his dream might be by a block of marble with many a flaw and speck, shall then be able to reveal themselves completely. Whatever is in the heart shall be fully visible in the life. Stammering words and imperfect deeds shall vex us no more. "His name shall be in their foreheads"--no longer only written in fleshly tables of the heart and partially visible in the character, but stamped legibly and completely on life and nature.

They shall walk in the light, and so shall be seen of all. Here the truest followers of Christ shine like an intermittent star, seen through mist and driving cloud: "Then shall the righteous _blaze forth_ like the sun in the kingdom of My Father."

But this is not all. The manifestation is to be "with Him." The union which was here effected by faith, and marred by many an interposing obstacle of sin and selfishness, of flesh and sense, is to be perfected then. No film of separation is any more to break its completeness. Here we often lose our hold of Him amidst the distractions of work, even when done for His sake; and our life is at best but an imperfect compromise between contemplation and action; but then, according to that great saying, "His servants shall serve Him, and see His face," the utmost activity of consecrated service, though it be far more intense and on a n.o.bler scale than anything here, will not interfere with the fixed gaze on His countenance. We shall serve like Martha, and yet never remove from sitting with Mary, rapt and blessed at His feet.

This is the one thought of that solemn future worth cherishing. Other hopes may feed sentiment, and be precious sometimes to aching hearts. A reverent longing or an irreverent curiosity, may seek to discern something more in the far-off light. But it is enough for the heart to know that "we shall ever be with the Lord;" and the more we have that one hope in its solitary grandeur, the better. We shall be with Him in "in glory." That is the climax of all that Paul would have us hope.

"Glory" is the splendour and light of the self-revealing G.o.d. In the heart of the blaze stands Christ; the bright cloud enwraps Him, as it did on the mountain of transfiguration, and into the dazzling radiance His disciples will pa.s.s as His companions did then, nor "fear as they enter into the cloud." They walk unshrinking in that beneficent fire, because with them is one like unto a Son of man, through whom they dwell, as in their own calm home, amidst "the everlasting burning,"

which shall not destroy them, but kindle them into the likeness of its own flashing glory.

Then shall the life which here was but in bud, often unkindly nipt and struggling, burst into the consummate beauty of the perfect flower "which fadeth not away."

III. We have the practical aim and direction which alone is consistent with either stage of the Christian life.

Two injunctions are based upon these considerations--"seek," and "set your mind upon," the things that are above. The one points to the outward life of effort and aim; the other to the inward life of thought and longing. Let the things above then, be the constant mark at which you aim. There is a vast realm of real existence of which your risen Lord is the centre and the life. Make it the point to which you strive.

That will not lead to despising earth and nearer objects. These, so far as they are really good and worthy, stand right in the line of direction which our efforts will take if we are seeking the things that are above, and may all be stages on our journey Christwards. The lower objects are best secured by those who live for the higher. No man is so well able to do the smallest duties here, or to bear the pa.s.sing troubles of this world of illusion and change, or to wring the last drop of sweetness out of swiftly fleeting joys, as he to whom everything on earth is dwarfed by the eternity beyond, as some hut beside a palace, and is great because it is like a little window a foot square through which infinite depths of sky with all their stars shine in upon him. The true meaning and greatness of the present is that it is the vestibule of the august future. The staircase leading to the presence chamber of the king may be of poor deal, narrow, crooked, and stowed away in a dark turret, but it has dignity by reason of that to which it gives access. So let our aims pa.s.s through the earthly and find in them helps to the things that are above. We should not fire all our bullets at the short range. Seek ye first the kingdom of G.o.d--the things which are above.

"Set your mind on" these things, says the Apostle further. Let them occupy mind and heart--and this in order that we may seek them. The direction of the aims will follow the set and current of the thoughts.

"As a man thinketh in his heart, so is he." How can we be shaping our efforts to reach a good which we have not clearly before our imaginations as desirable? How should the life of so many professing Christians be other than a lame creeping along the low levels of earth, seeing that so seldom do they look up to "see the King in His beauty and the land that is very far off"? John Bunyan's "man with the muckrake"

grubbed away so eagerly among the rubbish, because he never lifted his eyes to the crown that hung above his head. In many a silent, solitary hour of contemplation, with the world shut out and Christ brought very near, we must find the counterpoise to the pressure of earthly aims, or our efforts after the things that are above will be feeble and broken.

Life goes at such a pace to-day, and the present is so exacting with most of us, that quiet meditation is, I fear me, almost out of fashion with Christian people. We must become more familiar with the secret place of the most High, and more often enter into our chambers and shut our doors about us, if in the bustle of our busy days we are to aim truly and strongly at the only object which saves life from being a waste and a sin, a madness and a misery--"the things which are above, where Christ is."

"Where Christ is." Yes, that is the only thought which gives definiteness and solidity to that else vague and nebulous unseen universe; the only thought which draws our affections thither. Without Him, there is no footing for us there. Rolling mists of doubt and dim hopes warring with fears, strangeness and terrors wrap it all. But if He be there, it becomes a home for our hearts. "I go to prepare a place for you"--a place where desire and thought may walk unterrified and undoubting even now, and where we ourselves may abide when our time comes, nor shrink from the light nor be oppressed by the glory.

"My knowledge of that life is small, The eye of faith is dim, But 'tis enough that Christ knows all, And I shall be with Him."

Into that solemn world we shall all pa.s.s. We can choose whether we shall go to it as to our long-sought home, to find in it Him who is our life; or whether we shall go reluctant and afraid, leaving all for which we have cared, and going to Him whom we have neglected and that which we have feared. Christ will be manifested, and we shall see Him. We can choose whether it will be to us the joy of beholding the soul of our soul, the friend long-loved when dimly seen from afar; or whether it shall be the vision of a face that will stiffen us to stone and stab us with its light. We must make our choice. If we give our hearts to Him, and by faith unite ourselves with Him, then, "when He shall appear, we shall have boldness, and not be ashamed before Him at His coming."

XVIII.

_SLAYING SELF THE FOUNDATION PRECEPT OF PRACTICAL CHRISTIANITY._

"Mortify therefore your members which are upon the earth; fornication, uncleanness, pa.s.sion, evil desire, and covetousness, the which is idolatry; for which things' sake cometh the wrath of G.o.d upon the sons of disobedience; in the which ye also walked aforetime, when ye lived in these things. But now put ye also away all these; anger, wrath, malice, railing, shameful speaking out of your mouth: lie not one to another."--COL. iii. 5-9 (Rev. Ver.).

"Mortify _therefore_"--wherefore? The previous words give the reason.

Because "ye died" with Christ, and because ye "were raised together with Him." In other words, the plainest, homeliest moral teaching of this Epistle, such as that which immediately follows, is built upon its "mystical" theology. Paul thinks that the deep things which he has been saying about union with Christ in His death and resurrection have the most intimate connection with common life. These profound truths have the keenest edge, and are as a sacrificial knife, to slay the life of self. Creed is meant to tell on conduct. Character is the last outcome and test of doctrine. But too many people deal with their theological beliefs as they do with their ha.s.socks and prayer books and hymn books in their pews--use them for formal worship once a week, and leave them for the dust to settle on them till Sunday comes round again. So it is very necessary to put the practical inferences very plainly, to reiterate the most commonplace and threadbare precepts as the issue of the most recondite teaching, and to bind the burden of duty on men's backs with the cords of principles and doctrines.

Accordingly the section of the Epistle which deals with Christian character now begins, and this "therefore" knits the two halves together. That word protests against opposite errors. On the one hand, some good people are to be found impatient of exhortations to duties, and ready to say, Preach the gospel, and the duties will spring up spontaneously where it is received; on the other hand, some people are to be found who see no connection between the practice of common morality and the belief of Christian truths, and are ready to say, Put away your theology; it is useless lumber, the machine will work as well without it. But Paul believed that the firmest basis for moral teaching and the most powerful motive for moral conduct is "the truth as it is in Jesus."

I. We have here put very plainly the paradox of continual self-slaying as the all-embracing duty of a Christian.

It is a pity that the R. V. has retained "mortify" here, as that Latinized word says to an ordinary reader much less than is meant, and hides the allusion to the preceding contest. The marginal alternative "make dead" is, to say the least, not idiomatic English. The suggestion of the American revisers, which is printed at the end of the R. V., "put to death," is much better, and perhaps a single word, such as "slay" or "kill" might have been better still.

"Slay your members which are upon the earth." It is a vehement and paradoxical injunction, though it be but the echo of still more solemn and stringent words--"pluck it out, cut it off, and cast it from thee."

The possibility of misunderstanding it and bringing it down to the level of that spurious asceticism and "severity to the body" against which he has just been thundering, seems to occur to the Apostle, and therefore he hastens to explain that he does not mean the maiming of selves, or hacking away limbs, but the slaying of the pa.s.sions and desires which root themselves in our bodily const.i.tution. The eager haste of the explanation destroys the congruity of the sentence, but he does not mind that. And then follows a grim catalogue of the evil-doers on whom sentence of death is pa.s.sed.

Before dealing with that list, two points of some importance may be observed. The first is that the practical exhortations of this letter begin with this command to put off certain characteristics which are a.s.sumed to belong to the Colossian Christians in their natural state, and that only afterwards comes the precept to put on (ver. 12) the fairer robes of Christlike purity, clasped about by the girdle of perfectness. That is to say, Paul's anthropology regards men as wrong and having to get right. A great deal of the moral teaching which is outside of Christianity, and which does not sufficiently recognise that the first thing to be done is to cure and alter, but talks as if men were, on the whole, rather inclined to be good, is for that very reason perfectly useless. Its fine precepts and lofty sentiments go clean over people's heads, and are ludicrously inappropriate to the facts of the case. The serpent has twined itself round my limbs, and unless you can give me a knife, sharp and strong enough to cut its loathsome coils asunder, it is cruel to bid me walk. All men on the face of the earth need, for moral progress, to be shown and helped first how _not_ to be what they have been, and only after that is it of the slightest use to tell them what they ought to be. The only thing that reaches the universal need is a power that will make us different from what we are.

If we are to grow into goodness and beauty, we must begin by a complete reversal of tastes and tendencies. The thing we want first is not progress, the going on in the direction in which our faces are turned, but a power which can lay a mastering hand upon our shoulders, turn us right round, and make us go in the way opposite to that. Culture, the development of what is in us in germ, is not the beginning of good husbandry on human nature as it is. The thorns have to be stubbed up first, and the poisonous seeds sifted out, and new soil laid down, and then culture will bring forth something better than wild grapes.

First--"mortify;" then--"put on."

Another point to be carefully noted is that, according to the Apostle's teaching, the root and beginning of all such slaying of the evil which is in us all, lies in our being dead with Christ to the world. In the former chapter we found that the Apostle's final condemnation of the false asceticism which was beginning to infect the Colossian Church, was that it was of no value as a counteractive of fleshly indulgence. But here he proclaims that what asceticism could not do, in that it was weak through the flesh, union with Jesus Christ in His death and risen life will do; it will subdue sin in the flesh. That slaying here enjoined as fundamental to all Christian holiness, is but the working out in life and character of the revolution in the inmost self which has been effected, if by faith we are joined to the living Lord, who was dead and is alive for evermore.

There must, however, be a very vigorous act of personal determination if the power of that union is to be manifested in us. The act of "slaying"

can never be pleasant or easy. The vehemence of the command and the form of the metaphor express the strenuousness of the effort and the painfulness of the process, in the same way as Paul's other saying, "crucify the flesh," does. Suppose a man working at some machine. His fingers get drawn between the rollers or caught in some belting. Another minute and he will be flattened to a shapeless b.l.o.o.d.y ma.s.s. He catches up an axe lying by and with his own arm hacks off his own hand at the wrist. It takes some nerve to do that. It is not easy nor pleasant, but it is the only alternative to a horrible death. I know of no stimulus that will string a man up to the a.n.a.logous spiritual act here enjoined, and enjoined by conscience also, except partic.i.p.ation in the death of Christ and in the resulting life.

"Slay your members which are upon the earth" means tears and blood and more than blood. It is easier far to cut off the hand, which after all is not me, than to sacrifice pa.s.sions and desires which, though they be my worst self, are myself. It is useless to blink the fact that the only road to holiness is through self-suppression, self-annihilation; and nothing can make that easy and pleasant. True, the paths of religion are ways of pleasantness and paths of peace, but they are steep, and climbing is never easy. The upper air is bracing and exhilarating indeed, but trying to lungs accustomed to the low levels. Religion is delightsome, but self-denial is always against the grain of the self which is denied, and there is no religion without it. Holiness is not to be won in a moment. It is not a matter of consciousness, possessed when we know that we possess it. But it has to be attained by effort. The way to heaven is not by "the primrose path." That leads to "the everlasting bonfire." For ever it remains true that men _obtain_ forgiveness and eternal life as a gift for which the only requisite is faith, but they _achieve_ holiness, which is the permeating of their characters with that eternal life, by patient, believing, continuous effort. An essential part of that effort is directed towards the conquest and casting out of the old self in its earthward-looking l.u.s.ts and pa.s.sions.

The love of Jesus Christ and the indwelling of His renewing spirit make that conquest possible, by supplying an all-constraining motive and an all-conquering power. But even they do not make it easy, nor deaden the flesh to the cut of the sacrificial knife.

II. We have here a grim catalogue of the condemned to death.