Chapter V: AUTOGRAPH CONCLUSION.--1. The Judaisers' motive (ch. vi. 12, 13) (36)

4. _Religion is a life that impels the soul to seize every opportunity for good doing._--"Redeeming the time" (ver. 5)--buying up the opportunity for yourselves. Opportunity is the flower of time, which blooms but for a moment and is gone forever. Evil is prevalent; it effects the great majority, it advances with ever accelerating momentum; every opportunity for checking its career and destroying its power should be snatched with eagerness and used with promptitude and discretion. The wisdom that regulates the religious life will be the safest guide as to the way in which the passing moment may be turned to the best advantage. The children of Issachar were commended as men that had understanding of the times, to know what Israel ought to do (1 Chron. xii. 32). Ill-timed and inconsiderate zeal will do more harm than good.

+II. That the conduct of life is to be regulated by judicious speech.+--1. _Christian speech should be gracious._ "Let your speech be alway with grace" (ver. 6). The mouth ought to be a treasury of benediction, out of which no corrupt communication should issue, but that which is good to the use of edifying, that it may minister grace unto the hearers. Truth is the soul of grace; and infinite pains should be taken that every utterance of the tongue should at least be true. Idle gossip, slander, falsehood, should never fall from lips circumcised by the grace of God. Beware of the promiscuous use of the hackneyed phrases of pious cant. It is not so much a set religious phraseology that is wanted, as that all our speech should be baptised with the chrism of a religious spirit.

2. _Christian speech should be piquant._--"Seasoned with salt" (ver. 6). Salt is the emblem of what is quickening and preservative; and the conversation seasoned with it will be pure, agreeable, pointed--free from all taint and corrupting influence. The ancient teachers of rhetoric used to speak of "Attic salt," with which they advised their pupils to flavour their speeches, that they might sparkle with jests and witticisms. But it is not this kind of condiment that the apostle recommends. Wit is a dangerous gift to most men; but where it is joined with a well-balanced understanding, and sanctified by the grace of God, it may become a powerful weapon in the advocacy of truth and minister to the good of many. Speech, to be beneficial, must be thoughtful, choice, sharp, clear, forceful.

3. _Christian speech should be practical._--"That ye may know how ye ought to answer every man" (ver. 6). It requires much practical wisdom to be able to speak well and wisely about religion to both objectors and inquirers, and only the man accustomed to carefully weigh his words and guard his utterances can become an adept in this work. Every Christian may cultivate the wisdom which governs the tongue and is bound to do so (1 Pet. iii. 15). Silence is sometimes the most conclusive answer. It is the triumph of wisdom to know when to speak and when to hold our peace.

+Lessons.+--1. _The power of a blameless life._ 2. _The value of a well-chosen word._ 3. _The supreme control claimed by religion over actions and speech._

_GERM NOTES ON THE VERSES._

Ver. 5. _The Worth of Time._

+I. Time ought to be improved because its value is inexpressible.+--1. _The worth of time may be argued from a survey of the great and momentous business to which it must be appropriated_--to get ready for eternity. 2. _From the astonishing price at which it has been purchased for us._ 3. _From the careful manner in which it is allotted to mankind._

+II. Because of the brevity of its duration.+

+III. Because, short as our time is, much of it has already elapsed.+

+IV. Because what remains to us is uncertain.+

+V. Because nothing can ever compensate the loss of time.+

+VI. God has made eternity to depend on the issues and results of time.+--_Dr. Robt. Newton._

Ver. 6. _Christian Conversation._--The apostle recommends a seasoning

+I. Of piety.+

+II. Of chastity.+

+III. Of charity.+

+IV. Of severity.+

+V. Of solidity.+

+Lessons.+--1. _Extravagant raillery poisons conversation._ 2. _A spirit of disputing is a vice of conversation._ 3. _Indiscreet questions are a pest of conversation.--Saurin._

_Christ's Truth in Relation to our Daily Conversation._

+I. The large space which words occupy in human life.+--1. _On
account of their number._ 2. _On account of their
consequences._

+II. The importance of special self-examination in reference to our
words.+

+III. Earnest listening to the Divine voices the cure for vain speech
and the source of gracious speech.+

+IV. Our words are not to be all about religion but pervaded by the
spirit of religion.+

+V. Our conversation being thus seasoned, we shall know how we
ought to answer every man.+--_R. Abercrombie._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 7-11.

_Side-lights on Church-life in the Early Times._

A straw will indicate the direction of current; a bit of glass will reveal a star; a kick of the foot may discover a treasure that will enrich successive generations; a word, a look, an involuntary movement will disclose the leading tendency of an individual character; so on the crowded stage of life it is not always the gigantic and public scenes that are most suggestive and instructive, but rather the trivial, undesigned incidents which are unnoticed by an ordinary observer. A reflective mind will pick up material for thought from the most unexpected and unpromising quarters. The apostle has finished the grand argument of the epistle and shown the importance of certain duties which grow out of the reception of the truths enforced. In approaching the conclusion, he appears to be chiefly occupied with a mass of personal and miscellaneous matters. The few remaining verses contain little else but a series of names, with the briefest qualifying phrases attached. But here and there light is thrown on truths which, though familiar, are all the more strongly impressed on our minds because of their evident antiquity. In these verses there are _side-lights thrown on Church-life in the early times with reference to Christian sympathy, commendations, courtesy, and co-operation._ We learn:--

+I. The value of Christian sympathy.+--1. _As fostering mutual interest in tidings concerning the work of God._ "All my state shall Tychicus declare unto you, . . . whom I have sent unto you for the same purpose; . . . shall make known unto you all things which are done here" (vers. 7-9). The apostle, though in prison and separated by a long distance from the Colossians, does not abate anything of his interest in their welfare. He had received tidings of their condition as a Church; of their steadfastness, successes, and perils; and he was sure that intelligence from him would be eagerly welcomed by them. He therefore despatched Tychicus and Onesimus, who could furnish more details concerning the apostle, the exemplary spirit in which he bore his sufferings, his profound anxiety on behalf of the Churches and the progress of the Gospel in Rome, than were contained in the epistle they carried. A heart, touched with a genuine Christian sympathy, rejoices in the extension of the work of God, in whatever part of the world, and by whatever Christian agency. The mutual interchange of intelligence tends to excite the interest, promote the union, and stimulate the enterprise of the Churches.

2. _As a source of encouragement and strength in the Christian life._--"That he might know your estate and comfort your heart" (ver. 8). Instead of "that he might know your estate," another reading of the original, adopted by Lightfoot and other eminent critics, has "that ye might know our affairs." "But," as Bishop Wordsworth remarks, "the very purpose for which Paul sent Tychicus to the Colossians was not, it would seem, in order that they might know how St. Paul was faring, but that he might know whether they were standing steadfast in the faith against the attempts of the false teachers." Whichever reading is adopted, the practical lesson is the same; both express the reality, strength, and beauty of a mutual sympathy. The presence of Tychicus and Onesimus, the character of the tidings they brought, and the fervour of their exhortations, would encourage and reassure the Colossians amid the perplexities and doubts occasioned by the false teachers. Mutual expression of sympathy and inter-community of intelligence will do much to comfort and edify the Churches.

+II. The appropriateness of Christian commendation+ (ver. 7).--The apostle speaks highly of his two messengers--not in terms of extravagant flattery, but in a way calculated to ensure their favourable reception by the Colossians and a respectful attention to their message. Tychicus was a native of proconsular Asia, perhaps of Ephesus. He was well known as an authorised delegate of St. Paul and is mentioned in other places as being with the apostle (Acts xx. 42; 2 Tim. iv. 12; Tit. iii. 12). He is spoken of in this verse as "a beloved brother, a faithful minister, a fellow-servant in the Lord." The great apostle, far from taking advantage of his exalted calling and inspiration, humbled himself before the least of his brethren, spoke in the highest terms of their faithful labours, and associated them with his own. Onesimus, a Colossian, is commended as "a faithful and beloved brother." It was the more needful he should be thus commended, because if he was known to the Colossians at all it would be as a worthless, runaway slave. Some time before, Onesimus had forsaken his master Philemon, and fled to Rome--the common sink of all nations--probably as a convenient hiding-place where he might escape detection among its crowds and make a livelihood as best he could. In the metropolis--perhaps accidentally, perhaps through the intervention of Epaphras--he fell in with the apostle, his master's old friend. St. Paul becomes interested in his case, instructs him in the Gospel, and is the instrument of his conversion; and now he is commended to the Colossians, no more as a good-for-nothing slave, but as a brother; no more dishonest and faithless, but trustworthy; no more an object of contempt, but love. The apostle sent him back to his master Philemon, and it is generally thought, having been set at liberty by his owner, he became a faithful and laborious minister of Christ. Such is the transforming power of Divine grace in changing and renewing the heart, in obliterating all former distinctions and degradations, and in elevating a poor slave to the dignity of "a faithful and beloved brother" of the greatest of apostles. Christian commendations are valuable according to the character of the persons from whom they issue, and as they are borne out in the subsequent conduct of the persons commended. Every care should be taken that the testimonial of recommendation is strictly true. It is putting a man in a false position and doing him an injury to exaggerate his qualifications by excessive glory.

+III. Suggestive examples of Christian courtesy.+--"Aristarchus my fellow-prisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) and Jesus, which is called Justus, who are of the circumcision" (vers. 10, 11). Aristarchus was a Jew, though a native of Thessalonica. He was with Paul during the riot at Ephesus and was hurried with Gaius into the theatre by Demetrius and his craftsmen. He accompanied the apostle from Greece to Jerusalem with the collection for the saints. When Paul was imprisoned in Judea, he abode with him; and when he went into Italy, he also went and remained with him there during his confinement, till at length he became, it may be, obnoxious to the magistrates, and was cast into prison; or perhaps he became a voluntary prisoner, that he might share the apostle's captivity. What a glimpse have we here of heroic devotion, and of the irresistible charm there must have been in the apostle in attaching men to himself! Marcus was the John Mark frequently referred to in the Acts of the Apostles. He had been the occasion of a contention between Paul and Barnabas, which led to their separating from each other and following different scenes of labour. Mark had, from cowardice or some other motive, "departed from them from Pamphylia, and went not with them out to the work"; and when Barnabas, probably influenced by his affection as near kinsman, wished to take him with them, Paul resolutely refused thus to distinguish a young and unstable disciple. But from the reference here it appears that Mark had repented of his timid and selfish behaviour and returned to a better spirit. Perhaps the displeasure of the apostle weighed upon his mind, and, with Barnabas' prayers and example, had brought him to a right view of his misconduct. He was now restored to the apostle's confidence, and it appears Paul had already given directions to the Colossians concerning Mark to welcome him heartily if he paid them a visit--"touching whom ye received commandments: if he come to you, receive him." The third Hebrew convert who united in sending salutations was Jesus, which was also called Justus--a common name or surname of Jews and proselytes, denoting obedience and devotion to the law. Nothing definite is known of this person; but the apostle held him in such esteem as to join his salutation with the rest. These three friends and companions of Paul were Jews--they were _of the circumcision_; and yet they send their salutations to a Church composed chiefly of Gentiles. The Christian spirit triumphed over their deep-rooted prejudices, and their greeting would be all the more valued as an expression of their personal esteem, their brotherly affection, and their oneness in Christ. That courtesy is the most refined, graceful, gentle, and acceptable that springs from the Christian spirit.

+IV. The solace of Christian co-operation.+--"These only are my fellow-workers unto the kingdom of God, which have been a comfort unto me" (ver. 11). The tendency of the Jewish convert was to lean to the Mosaic ritual and insist on its necessity in realising the efficacy of the Gospel. Thus, they favoured the false philosophy of the Jewish Platonists, and fell into the errors against which the apostle so faithfully warns in this epistle. The action of the Judaizing teachers and their sympathisers was often a grief and hindrance to him. Of all the Jewish converts in Rome only three were a comfort to him. They thoroughly embraced and advocated the free and unconditional admission of the Gentiles into the Church of Christ and were devoted and zealous fellow-workers with him in extending the kingdom of God. It is an evidence of the unpopularity among the Jews of the Gospel as intended equally for the Gentiles, and of the formidable prejudices and difficulties with which the apostle had to contend in that early time, that there were only three Hebrew converts who were a comfort to him. And yet how consoling is the sympathy and co-operation of the faithful few! Sometimes the noblest men are deserted by timid and time-serving professors and left to toil on alone in peril and sadness. History records the triumphs of those who have successfully braved the solitary struggle in some great crisis; but it is silent about the vanquished who, with broken hearts and shattered intellects, have sunk into unchronicled oblivion.

+Lessons.+--1. _Christian experience is the same in all ages._ 2. _True courtesy costs little and accomplishes much._ 3. _Genuine sympathy is best shown by an active and self-denying co-operation._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 12, 13.

_The Model Pastor._

Nothing is known of Epaphras beyond the few but significant notices which connect him with Colossæ, of which city he was a native. Acting under the direction of St. Paul, probably when the apostle was residing for three years at Ephesus, Epaphras was the honoured agent in introducing the Gospel into Colossæ and the neighbouring cities of Laodicea and Hierapolis; and it is evident he regarded himself as responsible for the spiritual well-being of all these places. The dangerous condition of the Colossian and neighbouring Churches at this time filled the mind of Epaphras with a holy jealousy and alarm. A strange form of heresy had appeared among them--a mixture of Jewish formalism with the speculations of an Oriental philosophy--and was rapidly spreading. The distress of the faithful evangelist was extreme. He journeyed to Rome in order to lay this state of things before the apostle, and to seek his counsel and assistance. The apostle bears testimony to his profound anxiety for the spiritual condition of the newly founded Churches on the banks of the Lycus. He had much toil for them and was ever fervently wrestling in prayer on their behalf, that they might stand fast and not lose the simplicity of their earlier faith but might advance to a more perfect knowledge of the Divine will. In the verses now under consideration we have Epaphras brought before us as _the model pastor._

+I. The model pastor is distinguished by a suggestive designation.+--"A servant of Christ" (ver. 12). This title, which the apostle uses several times for himself, is not elsewhere conferred on any other individual, except once on Timothy (Phil. i. 1), and probably points to exceptional services in the cause of the Gospel on the part of Epaphras (_Lightfoot_). A true pastor is not the servant of the Church to echo its decisions and do its bidding; but he is the servant _for_ the Church to influence its deliberations and decisions, to mould its character and direct its enterprises. He is _a servant of Christ,_ receiving his commission from Him, ever anxious to ascertain His will, and ready to carry out that will at whatever sacrifice. Such a service involves no loss of self-respect or manliness, no degradation, but is free, honourable, and rich in blessing.

+II. The model pastor is incessant in zealous labour.+--"For I bear him record, that he hath a great zeal for you, and them that are in Laodicea and them in Hierapolis" (ver. 13). The zeal of Epaphras urged him to extend his Christian labours beyond the limits of Colossæ: he visited the adjoining cities, which were much larger in population and wealthier in commerce. Laodicea, rising from obscurity, had become, two or three generations before the apostle wrote, a populous and thriving city, and was then the metropolis of the cities on the banks of the Lycus. Hierapolis was an important and growing city, and, in addition to its trade in dyed wools, had a reputation as a fashionable watering-place, where the seekers of pleasure and of health resorted to partake of its waters which possessed valuable medicinal qualities. The rare virtues of the city have been celebrated in song:

"Hail, fairest soil in all broad Asia's realm;
Hail, golden city, nymph divine, bedeck'd
With flowing rills, thy jewels."

Into the midst of these populations the fervent Epaphras introduced the Gospel and spared no pains in his endeavour to establish and confirm the believers. It was on their behalf he undertook the journey to Rome to confer with St. Paul as to their state; and the apostle testifies to the unceasing exercise of his great and holy zeal for his distant but ever-remembered flock. When the heart is interested and moved, labour is a delight; and it is the way in which the heart is affected towards any work that gives to it significance and worth. Canon Liddon writes: "Are we not very imperfectly alive to the moral meaning of work and the moral fruits of work as work?" The true pastor, with a heart overflowing with zeal for the glory of God and the good of men, cheerfully undertakes labour from which the ordinary worker would timidly shrink.

+III. The model pastor is intensely exercised in prayer for the people of God.+--"Always labouring fervently [wrestling, agonising] for you in prayers" (ver. 12). The faithful minister has not only to teach his flock--a task which involves vigilant observation, extensive reading, and anxious study--but he has also to plead earnestly at the throne of grace on their behalf. In times of spiritual dearth, disappointment, embarrassment, and distress, prayer is the all-efficacious resource. There are circumstances in which the minister can do nothing but pray. Difficulties that defied all other means have vanished before the irresistible power of persistent and believing intercession. Prayer attains what the most conclusive reasoning, the most eloquent appeal, the most diligent personal attention, sometimes fail to accomplish. It sets in silent but stupendous operation the mightiest spiritual agencies of the universe. It opens the fountain of Divine grace, and its streams flow in full-tide velocity through the hitherto arid wilderness of human hearts, and life, freshness, fertility, and beauty spring up in its reviving course. It is God only whose help is omnipotent, and on this help faithful prayer lays hold and uses it in effecting its wonderous transformations.

+IV. The model pastor is constantly solicitous that the people of God should be firmly established in the highest good.+--"That ye may stand perfect and complete in all the will of God" (ver. 12)--perfectly instructed and fully convinced in everything willed _by God._ The great aim of all ministerial anxiety is not only to instruct his people in the full and accurate knowledge of the Divine will, but to produce such a persuasion of the supreme majesty and authority of that will to induce steadfast continuance in practical obedience. The will of God and the highest good of man are always in harmony. Whatever threatens to disturb the stability of the believer, or to retard his development towards the highest moral excellence, whether it arises from his personal unwatchfulness and indifference or from the subtle attacks of error, is always a subject of keen solicitude to the faithful pastor. He knows that if his converts fall away they are lost and the truth itself is disgraced. To be established in an unswerving obedience it is necessary to be _filled_ with the knowledge of God's will. This blessedness is the grand scope and crowning glory of the Christian life.

+Lessons.+--1. _The office of pastor is fraught with endless anxieties, great responsibilities, and rare opportunities._ 2. _The true pastor finds his purest inspirations, his most potent spiritual weapon, and his grandest successes in prayer._

_MAIN HOMILETICS OF THE PARAGRAPH.--Verses_ 14-17.

_Christian Greetings and Counsels._

It is sometimes asked, with an indiscriminate flippancy, "What's in a name?" There are some names which have no title to a lasting remembrance, and with reference to these the flippancy may be justified. But there are names whose reputation is imperishable, and which are written on the world's history in indelible characters. The name of Paul, the great apostle of the Gentiles, will be venerated by the coming ages when the titles of the greatest sages and warriors shall have faded away in the darkness of oblivion; and, just as there are lesser lights in the firmament that share in the glory of the great luminary to which they are essentially related, so there are names of lesser note grouped around that of the great apostle that are immortalised by their association with him. Besides, names as they are quoted and used by St. Paul in this and other epistles often furnish evidence of the authenticity of Scripture and undesigned coincidences of the truth of the sacred history. In these verses there are some names preserved to us which were lifted into prominence by the connection of the persons they represented with the apostle, and by their own eminent piety and usefulness. They furnish another illustration of the truth of the sacred saying, "The memory of the just is blessed; but the name of the wicked shall rot" (Prov. x. 7). We have here a series of kindly Christian greetings and important Christian counsels. Observe:--

+I. The value of a Christian greeting is estimated by the moral character of those from whom it emanates.+--"Luke, the beloved physician, and Demas, greet you" (ver. 14). Two persons are here mentioned whose individual histories present a suggestive contrast; and it is observable, by the way in which their names are mentioned, that the two men stood very differently in the apostle's estimation.

1. _Luke is the beloved physician_--the very dear and attached friend of Paul. He was his constant companion in travel and stood faithfully by him in his greatest trials. He joined the apostle at Troas (Acts xvi. 10), accompanied him into Judea, remained with him during two years of his imprisonment at Jerusalem and Cæsarea, and was no doubt present at his trial before Festus and Felix; he went with him into Italy when Paul was sent there as a prisoner, and during his second and final imprisonment in Rome; while others deserted him, Luke continued his staunch and faithful friend. In the last epistle probably the apostle ever wrote is the simple but pathetic reference, "Only Luke is with me." We can understand, therefore, the affectionate tenderness with which Luke is designated the beloved physician. As St. Paul was not a robust man but was troubled with a "thorn in the flesh," the presence of a medical friend must have been of immense service to him in his laborious missionary journeys and during his long imprisonment. The physicians of ancient times had a very questionable reputation for religiousness; but in these modern days there is an increasing number of medical men who are no less eminent for piety than for their professional skill, and many and important are the opportunities of such for doing good both to body and soul. The greetings of a man of superlative moral excellence is gratefully welcomed and respectfully treasured.

2. _And Demas!_--How suggestive is the laconic allusion! There is no explanation, no qualifying word of any special regard. Perhaps the apostle was already beginning to suspect him, to mark the increasing worldliness of his spirit, and his growing indifference to Divine things. About three years after this greeting was despatched to the Colossians, we meet with the melancholy record: "Demas hath forsaken me, having loved this present world" (2 Tim. iv. 10). Alas! how seductive and how fatal are the allurements of the world! The highest and holiest are not invulnerable to its charms. The most promising career of usefulness and honour has often been blighted by its influence. Bitter indeed would be the disappointment of the apostle's heart to witness one, whom he had acknowledged and trusted as a fellow-worker in the Gospel, fall a victim to worldly avarice, and, like Achan, covet the golden wedge and Babylonish garment of secular things. There is a specially solemn significance in the warning of the beloved disciple: "Love not the world, neither the things that are in the world" (1 John ii. 15).

+II. Christian greeting recognises the universal brotherhood of the Church.+--1. _We learn the early Christian churches were composed of brethren._ "Salute the brethren which are in Laodicea" (ver. 15). This recognition of a common brotherhood was a great advance upon the eclecticism and sharp, prejudiced distinctions of the times. In the circle of the Christian Church the Jew surrendered his Judaism, and the Gentile his paganism, and became one in Christ; the slave and the freeman enjoyed the same spiritual liberty, and the barbarian was no longer dreaded as a monster, but hailed as a brother. The test of brotherhood and union is an individual faith in the common Saviour, the sharing of one common life in the Holy Spirit, and the assurance of possessing one common Father in God. It is only as we encourage the brotherly spirit that we can ensure union and permanency in the Churches. About thirty years after this salutation was sent to the Laodiceans, the Church in that city had degenerated into a state of lukewarmness and sterility (Rev. iii. 15, 16). There is need for united watchfulness and fidelity in order to continue, "steadfast, immovable, always abounding in the work of the Lord" (1 Cor. xv. 58).

2. _We learn further that a separate assembly of brethren constituted a Church._--"And Nymphas, and the Church which is in his house" (ver. 15). This was not the principal Church in Laodicea, nor was it simply a meeting together of the family, but an assembly of worshippers. Nymphas was probably a man of position and influence in the city and being also a man of piety, he afforded every opportunity for the gathering together of the brethren for Christian worship and communion. There is little said in the New Testament about Church polity, and there is no ecclesiastical organisation, whether Episcopal, Presbyterian, or Congregational, that can claim exclusive Divine authority and sanction. Whether meeting in large numbers in the stately cathedral, the modern tabernacle, or a few in the private dwelling-house, a company of believers assembled for worship and mutual edification constitutes a Church. Thus the true brotherhood of Christianity is maintained, irrespective of locality, of ecclesiastical structure, or of sacerdotal claims and pretensions.

+III. The reading of the Holy Scriptures in the Church an important subject of apostolic counsel.+--"And when this epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the epistle from Laodicea" (ver. 16). The epistle from Laodicea refers to a letter that St. Paul had sent to that city, and which was to be forwarded to Colossæ for perusal. Some think this was a letter specifically addressed to the Laodiceans, and which is now lost; but the best commentators now believe that the epistle to the Ephesians is meant, which was, in fact, a circular letter addressed to the principal Churches in proconsular Asia. Tychicus was obliged to pass through Laodicea on his way to Colossæ and would leave a copy of the Ephesian epistle there before the Colossian letter was delivered. Here we learn that one important means of edification was the reading of the inspired letters of the apostle in the assemblies of the brethren. The public reading of the Scriptures has been an invaluable method of instruction to the Church in all ages and places, and it is a provision with which the Church will never be able to dispense. The Church which dares to prohibit the general perusal of the Scriptures, or reads only small portions, and those mumbled in a language not understood by the people, has thrown off all regard for apostolic counsel and inflicts an unutterable injury upon humanity. Shut up the Bible, and the Churches will instantly be invaded by the most enfeebling superstitions, the civilisation of the nations will be put centuries behind, and the widespread ignorance and moral and social degradation of the dark ages will reappear.

+IV. An example of apostolic counsel concerning fidelity in the Christian ministry.+--"And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it" (ver. 17). It is probable that Archippus was a youthful pastor recently appointed to the Church at Laodicea. Already signs of a slackened zeal began to appear, which afterwards culminated in the state of lukewarmness for which this Church was denounced (Rev. iii. 19). The condition of preacher and people reacts upon each other; the Church takes its colour from and communicates its colour to its spiritual pastor. Hence the apostle, well knowing the perils surrounding the inexperienced Archippus, sends to him this timely warning to take heed of his ministry. He is reminded of:--

1. _The direct authority of the ministry._--"The ministry which thou hast received in the Lord." The commission to preach the Gospel can come from no other than the Lord and can be properly received only by one who is himself spiritually in the Lord; there must be not only _gifts,_ but also _grace._ The minister must be in direct and constant communication with the Lord, depend on Him for help in doing his duty, remember he is accountable to Him, and strive to seek His glory in preference to all personal considerations. In times of difficulty and trial it will sustain the courage of the minister to feel that his commission is Divine in its source and authority.

2. _The implied dangers of the ministry._--"Take heed." The special dangers that threatened the Colossian Church at that time have been distinctly pointed out in the epistle. The ministry is ever encompassed with perils, arising from the seductive forms of error, the flatteries and frowns of the world, the subtle workings of self-approbation, and the deceitfulness of sin. There is need for the exercise of a sleepless vigilance, a tireless zeal, and a faultless circumspection.

3. _The imperative personal demands of the ministry._--"That thou fulfil it." The whole truth must be made known, and that with the utmost clearness, faithfulness, kindness, and completeness. Every energy must be consecrated to the sacred work, and the aid of all the powers of heaven earnestly implored. No pains must be spared in prayer, study, and self-sacrifice to reach the highest efficiency and make "full proof" of the ministry. Failure here is lamentable and irremediable.

+Lessons.+--1. _Salutations are valuable when imbued with the Christian spirit._ 2. _The true appreciation of the Holy Scriptures is shown in their constant and studious perusal._ 3. _The Christian ministry should be sustained by practical sympathy and intelligent co-operation._

_GERM NOTES OF THE VERSES._

Ver. 14. "Luke, the beloved physician." _Religion and the Medical Profession._

+I. The deference shown to medical science.+

+II. Benevolence of the medical profession.+

+III. Religious drawbacks in assaults from materialism.--Mind is one
thing, matter is another.+

+IV. Religious responsibilities.--Vast power for good. Co-operation
with the minister.+

+V. The Great Physician.--Doctor and patient need Him
alike.+--_Homiletic Monthly._

Ver. 16. _The Public Reading of the Holy Scriptures an Important Means of Church Edification._

+I. It is in harmony with the usage of the ancient Church.+

+II. It is enforced by precept and example in the Scriptures
themselves.+

+III. It familiarises the mind with the grandest truths.+

+IV. It is a mighty agency in advocating and moulding national
character.+

+V. It keeps alive the enthusiasm of the Church for aggressive
enterprise.+

+VI. It demands the most laborious study and practice to render
it effective.+

Ver. 17. _The Christian Ministry a Solemn and Responsible Trust._

+I. It is Divine in its bestowal.+--"Received in the Lord."

+II. It is personal in its responsibility.+--"Which thou hast
received."

+III. It involves the communication of good to others.+--"Ministry."

+IV. It has a special aspect of importance to the individual
minister.+--"The ministry."

"That thou fulfil it." _The Christian Ministry demands Unswerving Fidelity in accomplishing its Lofty Mission._

+I. Divine truth must be clearly apprehended and profoundly
realised.+

+II. The whole truth must be declared.+

+III. The declaration of the truth must be full and courageous.+

"Take heed." _The Christian Ministry is surrounded by Peculiar Perils._--A shrewd and ever-wakeful vigilance is needed--

+I. Against the stealthy encroachments of error.+

+II. Against the pernicious influences of the world.+

+III. Against the subtle temptations to unfaithfulness.+

_MAIN HOMILETICS OF VERSE_ 18.

_Words of Farewell._

Last words have in them a nameless touch of pathos. They linger in the memory as a loved familiar presence, they soothe life's sorrows, and exert upon the soul a strange and irresistible fascination. As the years rush by, how rich in meaning do the words that have fallen from dying lips become, as when Cæsar said sadly, "And thou, Brutus!"; or when John Quincy Adams said, "This is the last of earth"; or Mirabeau's frantic cry for music, after a life of discord; or George Washington's calm statement, "It is well"; or Wesley's triumphant utterance, "The best of all is, God is with us." And these closing words of the high-souled apostle written from his Roman prison, in prospect of threatened death, carry with them a significance and tenderness which will be felt wherever this epistle is read. In these words we have a _personally inscribed salutation, a touching reminder, and a brief benediction._

+I. A personally inscribed salutation.+--"The salutation by the hand of me Paul." The rest of the epistle was dictated by the apostle to an amanuensis, who, in this case, was probably Timothy. Paul adds his own personal salutation, not only as an expression of his anxious love, but also as a mark of the authenticity of the document, and of his unqualified approval of its contents. It would surely be a scene worthy of the pencil of genius to portray the noble prisoner, whose right hand was linked to the left of his military gaoler, tracing with tremulous fingers the final words to those for whose sake he was in bonds! How would the hand-writing of such a man be prized and venerated, and with what holy eagerness would his words be read and pondered!

+II. A touching reminder.+--"Remember my bonds." The apostle was in prison, not for any offence against the laws of God or man, but for the sake of the Gospel he loved to preach, and which had wrought so marvellous a change in the lives of those to whom he wrote. His bonds bore irrefragable testimony to the truth he was called to proclaim, and to his unalterable determination to insist upon the rights and privileges of the Gentiles, on whose behalf he suffered. He wished to be remembered in prayer, that he might be sustained in his imprisonment, and that he might be speedily delivered from it, so that he might preach the glorious news of spiritual liberty to the benighted and fettered sons of men. "Remember my bonds." These words seem to indicate that the illustrious prisoner was more concerned to exhibit a spirit and deportment betting the Gospel than to be released from his incarceration. The Church of Christ in all ages has had abundant reason to remember with gratitude and praise the bonds of the great apostle, not only for the stimulating example of holy patience and dignified submission displayed under trying circumstances, but for the unspeakably precious literary treasures they enabled him to bequeath to the world. Bishop Wordsworth has well said: "The fact that this epistle was written by Paul in this state of durance and restraint, and yet designed to minister comfort to others, and that it has never ceased to cheer the Church of Christ, is certainly one which is worthy of everlasting remembrance." In the prayer for "all prisoners and captives" special reference should be made to those who are now suffering for the truth. The offence of the cross has not yet ceased. We must practically remember the imprisoned when we supply their wants and assuage their sufferings.

+III. A brief benediction.+--"Grace be with you. Amen." The epistle begins and ends with blessing; and between these two extremes lies a magnificent body of truth which has dispensed blessings to thousands and is destined to bless thousands more. The benediction is short, but it is instinct with fervent life and laden with the unutterable wealth of Divine beneficence. Grace is inclusive of all the good God can bestow or man receive. Grace is what all need, what none can merit, and what God alone can give. To possess the grace of God is to be rich indeed; without it "'Tis misery all, and woe." Grace kindles the lamp of hope amidst the darkest experiences of life, supplies the clue which unravels the most tangled mysteries, presses the nectar of consolation into the bitterest cup, implants in the soul its holiest motives and opens up its noblest career, strengthens the dying saint when he traverses the lonely borderland of the unknown, and tunes and perpetuates the celestial harmonies of the everlasting song.

+Lessons.+--1. _Praise God for a well-authenticated Bible._ 2. _Praise God for the teachings of a suffering life._ 3. _Praise God for His boundless grace._

* * * * * * * *

+Transcriber's Notes+

- Page 371, Introduction, second paragraph, change "ii. 8, 9" to
"ch. ii. 8, 9" and "ii. 11" to "ch. ii. 11."

- Page 372, Introduction, first "Occasion" paragraph, apply RC to
"Gospel." "Style" paragraph, apply RC to "the Gospel."

- Page 374, notes on chapter i., verse 6, apply RC to "Gospel"
(twice). Verse 9, add right double quote after "prudent." Verse
10, apply RC to "the Gospel"; add left parenthesis before "see
ver. 6."

- Page 375, verse 22, change "unblamable" to "unblameable" and
"unreprovable" to "unreproveable." Verse 23, apply RC to "the
Gospel."

- Page 376, verse 28, apply RC to "the Gospel" (thrice). Lesson
"Salutation," point I, apply RC to "Divine." Point II, apply RC to
"Divine" (twice).

- Page 377, same lesson, point III, add comma to "won and." Point
IV, apply RC to "the Gospel"; remove comma from "Churches, and."
Lesson "Estimate," point I 2, remove comma from "faith, and."
Point II, apply RC to "Divine." Point II 2, apply RC to "Divine."

- Page 378, same lesson, point II 3, apply RC to "Divine." Lesson
"Causes," point I, remove comma from "God, and." Point II, add
comma to "Thus God"; apply RC to "Divine" (twice); remove comma
from "good, and." Point III 1, apply RC to "Divinely" and
"Divine-human."

- Page 379, same lesson, point III 3, remove comma from "worker,
and." Point V 3, apply RC to "the Gospel"; remove comma from
"truth, and"; apply RC to "the Gospel" (twice). Application
("Lessons"), point 3, apply RC to "the Gospel."

- Page 380, "Good News" note, each of points I, III 1, and III 3,
apply RC to "the Gospel." "Hope" note, point III, apply RC to "the
Gospel." Lesson "True Gospel," introduction, apply RC to "the
Gospel" and "Divine"; remove commas from "understanding, and" and
"axiomatic, and"; apply RC to "the Gospel" (twice), "Divine" and
"the Gospel." Point I, apply RC to "Gospel" (five times); remove
comma from "mission, and."

- Page 381, same lesson, same point, apply RC to "Gospel" (twice).
Point II, apply RC to "Gospel" (thrice); add comma to "Thus it";
apply RC to "Gospel" (twice). Point III, apply RC to "Gospel,"
"Word," "Gospel," "Divine Spirit," and "Gospel" (twice). Point IV,
apply RC to "Gospel." Point IV 1, apply RC to "Gospel,"
"Divinely," and "Gospel."

- Page 382, same lesson, point IV 2 (3), apply RC to "the Gospel."
Application ("Lessons"), point 1, apply RC to "Gospel" and
"Divine." Each of points 2 and 3, apply RC to "Gospel." "Gospel"
note, point III, apply RC to "Divine."

- Page 383, lesson "Comprehensive," point II 2, apply RC to "Divine"
(thrice). Point II 3, apply RC to "Gospel," "Divine," "Gospel,"
and "Divine."

- The break between pages 383 and 384 is in a unit that style
indicates should not be broken "Lord|--worthy." The whole unit
was moved to the earlier page.

- Page 384, same lesson, point III 1, add comma to "purpose we."
Point III 2, add comma to "Thus the"; remove comma from "heaven,
and." Point III 4, apply RC to "Divine." Point IV 1, apply RC to
"Divine."

- Page 385, same lesson, point IV 2, apply RC to "Divine" and
"Providence." Point IV 3, apply RC to "His cause." "Paul's Prayer"
note, point I, apply RC to "Divine." Point III, remove comma from
"life, and."

- Page 386, lesson "Meetness," point I 2, capitalise "Divine,"
referring to a churchman. Point I 3, apply RC to "Divine"; add
comma to "Thus all."

- Page 387, same lesson, point II 2, apply RC to "Divine"; add comma
to "So men"; remove comma from "realms, and." Point II 3, apply RC
to "Divine."

- Page 388, "Inheritance" note, point II 1, add double quotes around
"inheritance." Point II 2, add double quotes around "saints."
Lesson "Translation," point I 1, apply RC to "Gospel."

- Page 389, same lesson, point II 1, add comma to "So the." Point
II 2, apply RC to "Divine"; add comma to "subjects we." Point III,
apply RC to "Divine." Point III 1, remove comma from "law, and";
apply RC to "Divine." Point III 2, remove comma from "blessings,
but"; apply RC to "Divine" (twice).

- Page 390, same lesson, point III 3, apply RC to "Divine."
Application ("Lessons"), point 3, apply RC to "Divine." "Darkness"
note, point III, apply RC to "Divine." "Great Blessing" note
title, change "Re demption" to "Redemption." Lesson "Relation"
title, change "Greated" to "Created." Point I, apply RC to
"Divine."

- Page 391, same lesson, point II 1 (1), add comma to "Therefore
the." Point II 1 (2), apply RC to "First Cause," "Active Agent,"
and "Grand End." Point II 2 (1), apply RC to "First Cause"; remove
comma from "speculation, and."

- Page 392, same lesson, point II 2 (2), change double quotes around
"thrones," "dominions," "principalities," and "powers" to single
quotes within the Spence quotation. Point II 2 (3), apply RC to
"Great End." Point II 3, apply RC to "Divine." Point II 4, remove
comma from "Him, and."

- Page 394, lesson "Relation," point II 2, apply RC to "Divine";
remove comma from "Hades, and." Point III 1, apply RC to "Divine."

- Page 395, "Church the Body" note, point III 2, apply RC to
"Gospel." Point IV 1, remove comma from "Christ, and."

- Page 396, lesson "Reconciling," point I 1, apply RC to "Divine"
(twice) and "Divinity"; remove commas from "universe, and" and
"beings, and." Point I 2, apply RC to "Divine." Point II 1, apply
RC to "Divine" (twice). Point II 2, add comma to "therefore it."

- Page 397, same note, same point, apply RC to "Divine" (twice).
Point II 2 (1), add comma to "aside and." Point II 2 (2), remove
comma from "other, and." Point II 2 (3), apply RC to "Divine"
(twice). Point III, apply RC to "Divine."

- Page 398, "Fulness" note, point I, apply RC to "Divine." Lesson
"Blessings," introduction, remove comma from "sin, and"; change
"His restoration" to "his," referring to a sinful man. Point I 1,
apply RC to "Divine" (twice). Point I 2, apply RC to "Divine."

- Page 399, same lesson, point II, apply RC to "Divine" (twice).
Point II 2, remove comma from "Christ, and"; apply RC to "Divine."
Point III, apply RC to "Divine." Point III 2, change "unblamable"
to "unblameable"; remove comma from "term, and." Point III 3,
change "unreprovable" to "unreproveable" and "unblamable" to
"unblameable."

- Page 400, same lesson, same point, change "unreprovable" to
"unreproveable." "Reconciliation" note, point II 3, apply RC to
"Himself." "Holiness" note, point I, change "unblamable" to
"unblameable" and "unreprovable" to "unreproveable." Lesson
"Condition," introduction, add comma to "so the"; apply RC to
"Gospel" (twice). Point I, apply RC to "Gospel." Point I 1, apply
RC to "Divine."

- Page 401, same lesson, point II, apply RC to "Gospel." Point II 1,
apply RC to "Gospel" (twice). Point II 2, apply RC to "Gospel,"
"Divine," and "Gospel" (thrice). Point II 3, apply RC to "Gospel"
(thrice); remove comma from "lands, and"; apply RC to "Gospel."
Point II 4, apply RC to "Gospel" (four times).

- Page 402, same lesson, same point, remove comma from "phenomena,
and"; apply RC to "Gospel." Point II 5, apply RC to "Gospel"
(thrice) and "Word." Application ("Lessons"), point 1, apply RC to
"Gospel." Lesson "Joy," introduction, apply RC to "Divine." Point
I 1, add comma to "Thus he."

- Page 403, same lesson, point I 2, apply RC to "Divine." Point
II 2, remove comma from "deeper, and"; apply RC to "Divine."

- Page 404, same lesson, point III, apply RC to "Gospel." Lesson
"Honor," introduction, apply RC to "Word" and "Gospel." Point I,
apply RC to "Divine." Point I 1, apply RC to "Divinely"; change
the comma after "own" to a semi-colon, for consistency in
punctuating the series; apply RC to "Divine." Point I 2, apply RC
to "Divine" and "Gospel."

- Page 405, same lesson, same point, apply RC to "Word." Point II 1,
apply RC to "Divine" (thrice) and "Gospel." Point II 2, apply RC
to "Gospel" and "Divine" (twice). Point II 3, apply RC to "Divine"
and "Gospel." Point II 4, apply RC to "Gospel" and "Divine."

- Page 406, same lesson, point II 4 (1), apply RC to "Gospel"
(twice). Point II 4 (2), apply RC to "Gospel"; remove comma from
"Him, and." Application ("Lessons"), point 2, apply RC to
"Divinely." "Glory" note, point III, apply RC to "Divinely."
"Christ in you" note, correct point I to put the period after the
number. Lesson "Preaching," introduction, remove comma from
"preacher, and"; apply RC to "Gospel" and "Divine."

- Page 407, same lesson, point I 1, apply RC to "Divine." Point I 3,
apply RC to "Gospel"; add "Acts iv. 12" reference; remove comma
from "theme, but." Point II 2, add "(ver. 28)" for consistency;
add comma to "Hence he." Point II 4, apply RC to "Gospel."

- Page 408, same lesson, point III, apply RC to "Gospel" (twice).
Point IV, apply RC to "Divinely" and "Gospel"; remove commas from
"all, and" and "age, and"; apply RC to "Gospel," "Divine,"
"Divinely," and "Divine." Application ("Lessons"), point 3, apply
RC to "Divine." "Ministry" note, point II, apply RC to "Divine."

- Page 410, lesson "Anxiety," introduction, apply RC to "Gospel."
Point I, remove comma from "thought, and."

- Page 411, same lesson, point II, remove comma from "truth, but";
capitalise "Divine" as referring to a churchman. Point III 1, add
comma to "Hence he." Point III 3, apply RC to "Divine." Point
III 3 (1), apply RC to "Divine."

- Page 412, same lesson, same point, apply RC to "Divine." Point
III 3 (2), apply RC to "Divine" (twice). Point III 3 (3), apply RC
to "Divine," "Gospel" (thrice), and "Divine"; add "Prov. viii. 11"
reference. Point IV, apply RC to "Gospel"; remove comma from
"outlook, and."

- Page 413, same lesson, same point, add "Eph. v. 6" reference.
Lesson "Hidden Treasures," introduction, remove comma from
"treasure, but"; apply RC to "Divine."

- Page 414, same lesson, point I 1, remove comma from "Him, and."
Point I 2, remove comma from "everywhere, and." Point I 3, apply
RC to "Divine."

- Page 415, same lesson, point II, apply RC to "Divine"; change
"ar#" to "are"; add comma to "So in." "Unity" note, point I, apply
RC to "Gospel."

- Page 416, lesson "Apostolic Praise," point I, apply RC to "Divine"
(twice); remove comma from "brief, but"; add "1 Cor. xiv. 40,
xiv. 33, xvi. 14, xi. 34" references. Point II, apply RC to
"served Him"; change exclamation point to question mark; remove
comma from "form, and."

- Page 417, point III 2, remove comma from "order, and." Lesson
"Suggestive," point I, remove comma from "rapidity, and" (twice);
apply RC to "Divine." Point I 1, apply RC to "Divine."

- Page 418, same lesson, point I 2, remove comma from "law, but."
Point III, apply RC to "Divine."

- Page 419, same lesson, point III 2, remove comma from "tense,
and." Point IV, remove commas from "word, and" and "difficulties,
and." Application ("Lessons"), each of points 1 and 2, apply RC to
"Divinely." "Retrospection" note, point I 2, apply RC to "Divine."
"Imitation" note, point II, remove comma for "imitate, and."

- Page 420, lesson "Marks," introduction, remove comma from "morals,
and." Point I, apply RC to "Divine"; remove comma from
"Gnosticism, and"; add "Rom i. 21, 22" reference.

- Page 422, same lesson, point V, add "John x. 10" reference. Point
VI 1, apply RC to "Gospel." Point VI 2, remove comma from "rest,
and." Application ("Lessons"), point 3, remove comma from "false,
and." Lesson "Divine Fulness," introduction, apply RC to "Divine."
Point I, apply RC to "Divine." Point I 1, add comma to "Hence we";
apply RC to "Divine" (twice), "Divinity," and "Divine." Point I 2,
remove comma from "deity, and."

- Page 423, same lesson, point I 3, remove comma from "enshrined,
and"; apply RC to "Divine" (four times); add "John i. 14"
reference. Point III 1, add "1 John v. 12" reference; apply RC to
"Divine" (twice). Point III 2, apply RC to "the Spirit." Point
III 3, add "1 Thess. iv. 17" reference.

- Page 424, same lesson, application ("Lessons"), point 1, apply RC
to "Divine." Lesson "Circumcision," introduction, apply RC to
"Divine"; add comma to "Thus their."

- Page 425, same lesson, point I, add "Ezek. xliv. 9; Duet. xxx. 6"
references. Point III, apply RC to "Divine" (twice), remove comma
from "law, and." Point IV, remove comma from "dies, and"; apply RC
to "Diviner."

- Page 426, same lesson, point VI, apply RC to "Divine"; remove
comma from "gift, and"; apply RC to "Divine" (twice). Lesson
"Transition," introduction, apply RC to "Divine."

- Page 427, same lesson, point I 2, remove comma from "health, and."
Each of points I 3 (1) and I 3 (2), apply RC to "Divine." Point
I 3 (2), remove comma from "life, and." Point II 1, remove comma
from "bondage, and"; apply RC to "Divine." Point II 2, apply RC to
"Divine"; add comma to "pardoned and."

- Page 428, same lesson, point III, apply RC to "Divine" (thrice).
Lesson "Triumph," point I 1, remove comma from "creation, and."
Point II 2, add comma to "again they." Point II 3, remove comma
from "death, and."

- Page 430, lesson "Ceremonial," introduction, remove comma from
"real, and"; apply RC to "Gospel"; remove comma from "ordinances,
and"; capitalise "Christianised." Point I, apply RC to "Gospel."

- Page 431, same lesson, point II, add comma to "so the"; apply RC
to "Gospel." Point III, apply RC to "Antitype"; remove comma from
"it, when."

- Page 432, lesson "Seductive," introduction, remove comma from
"them, and." Point II 2, remove comma from "God, and." Point II 3,
change "mortal man venture" to "mortal man ventures."

- Page 433, same lesson, point III, apply RC to "Divine." Point
III 3, apply RC to "Divine" (twice). "How a Church lives" note,
point II 1, apply RC to "Divine."