SPIRITUAL FORMATION FOR ASSEMBLY SERVICE (2)
SPIRITUAL FORMATION FOR ASSEMBLY SERVICE (2)
JT I think it will be observed that this epistle is marked by immediate application of the truth to the local company. It therefore differs somewhat from Ephesians, which is marked by the truth itself being unfolded, although, in time, applied to the Ephesians. There is that in Ephesians which corresponds, but it is the value of the truth itself which is stressed there. At other times the need of application is stressed as here in Colossians and in connection with the application we have the thought of prayer. Hence, “For this reason we also, from the day we heard of your faith and love, do not cease praying and asking for you, to the end that ye may be filled with the full knowledge of his will, in all wisdom and spiritual understanding, so as to walk worthily of the Lord unto all well-pleasing, bearing fruit in every good work, and growing by the true knowledge of God, strengthened with all power according to the might of his glory unto all endurance and long suffering with joy”. That which is due to the Father, to God, is then added, leading up to the beautiful expression “the kingdom of the Son of his love”: an expression which, I think, is only found here, the Son of the Father’s love. The instruction therefore leads up to that. Other things are in mind, but generally as applying to the local company at Colosse, only that at the end the apostle is free to speak of himself and his ministry, the aim of which was to “present every man perfect in Christ”.
JMr What reason would you say is referred to in verse 9? “For this reason ...”.
JT What he had been speaking of, I would say. It is a peculiar way of Paul’s, that he gathers up what he had been saying and enlarges on it, at the same time centralising it in a certain way, so that here it led to his [p. 21] prayer.
PL Do you mean that where Pauline ministry takes root locally the saints, in such a locality, are able to move in the universal stream of what is Pauline and support it?
JT Quite so. And then to see, as they evidently did, his peculiar place in the scheme of the truth that shines always in his writings. So that you rightly use the word Pauline. It has its own place and should have its own place in our minds. On any point that may be critical, if Paul bears on it, then he has to be consulted. What he says has to be considered for he indeed has the last word in things. Hence he lays stress on himself; so that if it be a question of discipline, the governing feature must be what Paul says. We must begin with that, and not go to the Old Testament in those cases. Of course, that could only exist after he was called out, because he was called out as “an elect vessel”, as the Lord says, “to me”. Thus when he is on the scene as formally and definitely appointed in his services, because he has several administrations, then he must be consulted. At the beginning, before Paul, it was the apostles; it says, “they persevered in the teaching and fellowship of the apostles”. But when Paul is definitely set up in the service, he has the last word, at least that is how the truth stands in regard of him.
LES Would his priestly concern here be a link with what is said in 2 Corinthians 11: 28? “Besides those things that are without, the crowd of cares pressing on me daily, the burden of all the assemblies”.
JT In the Corinthian epistles we have an account of his travels and of his work and of his sufferings so as to give weight to what has been remarked and to show that morally he is entitled, under the Lord, to a hearing in all matters.
PL Is this seen in the expression, “which is given me towards you to complete the word of God”? Is that the final word?
JT Just so.
[p. 22] Ques Would the truth of the assembly in the gospels be approached by way of Paul too?
JT Well, we may look at the truth in a way for our own profit and learning and so on, but when we come to doctrine or to critical matters, we have to consult him. The Lord says he “is an elect vessel to me”, as if he had a special place at the Lord’s hand for critical matters. John had his place too, but it was as to love and usefulness, extending on indefinitely throughout the dispensation, whereas Paul had the place in critical matters at the beginning, to complete things.
Ques Is that what is conveyed when he says, “Thus I ordain in all the assemblies”? Is that word authoritative?
JT Exactly. You have that throughout the Corinthian epistles. We have to observe whatever he says.
Rem He says to Timothy, “The things thou hast heard of me in the presence of many witnesses, these entrust to faithful men, such as shall be competent to instruct others also”, 2 Timothy 2: 2.
JT Timotheus knew Paul’s way for he had a more personal place with Paul than anyone in the sense of his being Paul’s child. No one perhaps could have such a place as he. Although Titus came near it he did not come so near to being a personal aid to Paul as Timotheus did.
AAl Does the instruction to Timothy, “Think of what I say, for the Lord will give thee understanding in all things” bear on this?
JT Just so. He would instruct him as in that position. Apollos on the other hand had an independent position, which is another matter to be considered. Paul suggested to Apollos to go to Corinth, but he did not take the place of being sent by Paul. “It was not at all his will to go now”, Paul says. But Timotheus would go if Paul sent [p. 23] him.
WW Why do you think that Paul links Timothy with him here? It says, “For this reason we also”. Then in the end of the chapter “whom we announce”. In the epistle to the Ephesians it was more personal to himself. He says, “Wherefore I also, having heard of the faith in the Lord Jesus which is in you, and the love which ye have towards all the saints”.
JT I think here it would be more general, whereas in Ephesians it is Paul’s own apostolic authority.
Ques Would the importance of referring to Paul in critical matters be seen in the account of the shipwreck, where his voice is heard, from time to time, in connection with the exigencies of the voyage?
JT Quite so. He said, “Sirs, ye should have hearkened unto me”. He was really in charge of the ship, showing how God can bring His servants forward as needed.
WSS Does the expression “to complete the word of God” imply the giving of a fulness to all that had been written before?
JT Well, it is not the completion of Scripture, but the completion of the word of God. I suppose the general principle governing the idea of the word of God is that it is really the mind of God.
WSS Apart from Paul’s ministry, should we have the fulness of the other scriptures?
JT Well, it required Paul’s ministry to give the fulness, showing how the Lord takes up certain ones. We might single out Paul and John and Peter, as entering into the whole dispensation. John, I would say, is the one who comes nearest to us, the Lord having him at His hand in view of the changing circumstances of the testimony, and keeping him, as it were, to Himself for needed service. It is in a mysterious sense that he is kept under the Lord’s hand; so that whatever may happen, the Lord is ready. It is not simply that the Scriptures are there and the ministry is there, but [p. 24] someone evidently governed by love that He can lay His hand upon. John was the disciple whom Jesus loved.
Ques In the Galatian epistle, Paul speaks as though it was a well-recognised fact that he had received from the Lord the apostleship of the nations. Does that enter into this epistle in a special way?
JT He says there that “God ... was pleased to reveal his Son in me”, which is a striking matter. He does not say, to me but in me.
Rem It is striking that Peter recognises this very principle, when he singles out Paul, saying, “as our beloved brother Paul also has written”.
JT Clearly Peter would recognise him as one that had a great place, even a place superior to him in a way. He speaks of him, not simply as a brother, but “our beloved brother Paul”. His place in the service is clearly indicated in that expression of Peter’s.
WH Would his earlier reference in the second epistle to being “established in the present truth” refer to the light brought in by Paul?
JT I would think that. “The present truth” is a very good phrase.
Eu.R What would be involved in the thought of God revealing His Son in Paul?
JT Well, it is the inwardness of Paul’s position, I would think. Peter had a place, of course, in the foundation of the assembly, and also in connection with the material, and the administration of the assembly, but Paul’s place is unique. It would seem as if he had the Lord’s full confidence. To use the word in an ordinary sense, he had an inlet into the Lord’s mind confidentially. There was one that the Lord could trust, and I would say Paul was that one. That comes out in all his personal remarks and they give him so much prominence and so much importance which we must recognise, especially when we come to critical matters.
Rem “Let him recognise the things that I write to you, that it is the Lord’s commandment”.
JT Yes, It is in the singular, it is the Lord’s commandment. The Lord would entrust him with any particular matter. But then what we have already commented upon as to God revealing His Son in Paul, refers to the inwardness of the truth, and its bearing on Paul’s position.
Ques So that his authority is not only based on the exercise of gift, but on what he was substantially in the work of God?
JT What the man was personally; and what a man he was! What distinction he acquired and what honour was conferred upon him! He himself tells us that he was “caught up to the third heaven”, and then that he was “caught up into paradise”. He had a part in paradise.
LOL Does not Paul’s knowledge of their faith and love bring out prayer, first on account of the hope, in verse 5, and then that they might be filled with the full knowledge of His will, verse 9?
JT Well, just so. It shows the place and importance of prayer in Paul’s mind, and I do not know of any time when prayer has been in more prominence than it has been recently. The availability of prayer and the part it has in conditions among the Lord’s people are very encouraging. We may rely on it too. Paul is foremost in advocating this thought, and so he says here, “For this reason we also, from the day we heard of your faith and love, do not cease praying and asking for you”. It shows the immediate need that was in his mind in connection with the Colossians and that prayer was necessary. It is not simply what he could instruct them in, but his prayer for them.
PHH Would the greatness of his personality in all that he was inwardly make that prayer more powerful? He says similarly in Corinthians, “I myself, Paul, entreat you by the meekness and gentleness of the Christ”. Is it the power of his own [p. 26] personality?
JT I would think so. We have the idea of a cabinet in David’s history; persons over departments, and I would say this must enter into Paul’s position. The Lord is operating a system, and Paul is the chief one in it. Peculiar distinction is thus given to him and specially as knowing the inwardness of things, as having the divine mind peculiarly. Then there is the place that prayer has in all this. He had power in prayer, so that things should be brought about. The Lord would do things for him especially.
HPW Would you say a word in connection with this inwardness of Paul’s and the expression, “strengthened with all power according to the might of his glory”?
JT Well, I think we can get help on that again in David’s history for he built inwardly. It says, “David built round about ... and inward”, 2 Samuel 5: 9. David had a great place, of course, personally and the idea of inwardness was there, but it is especially seen in Paul’s case, for God revealed His Son in him. Paul says in 2 Corinthians 12 “that the power of the Christ may dwell upon me”. He would gladly suffer and he was suffering very severely too, because evidently he had something wrong with him in his person. One had said that his speech was contemptible. Whether that was true or not we cannot be sure, but there was “a messenger of Satan” for the flesh in him and he asked the Lord three times about it. That would bear out what we are saying and show how accurate he was in his knowledge of Christ. He says, “That I may know him, and the power of his resurrection, and the fellowship of his sufferings”. He had those thoughts about the Lord and he would gladly accept the sufferings in order that the power of the Christ might rest upon him in his work. He would suffer rather than lose that, showing how personal his feelings were as to the Lord, and how the Lord trusted him.
LES So he says, “The Lord stood with me, and gave me power, that through me the proclamation might [p. 27] be fully made, and all those of the nations should hear”, 2 Timothy 4: 17.
PL The word “Occupy thyself with these things; be wholly in them” bears on what is distinctly Pauline. And further does the school of Tyrannus, where we have the climax of Paul’s ministry at Ephesus, suggest that the saints are to be established under Pauline authority in the full scope of the truth by the diligent pursuit of it day by day?
JT He makes prominent the reception of the Spirit by the twelve men that were at Ephesus, “Did ye receive the Holy Spirit when ye had believed?”, he says. He had in his mind what he would do at Ephesus, not at Colosse, or at Corinth, but at Ephesus. It is a question of the need of the Spirit, not simply ordinary teaching or instruction but the Spirit received. The twelve men did not know, but the apostle instructed them as to it and then he laid his hands on them. They received the Spirit through the laying on of his hands, showing the place he had in the work at Ephesus.
Ques Did you have something particularly in mind in speaking of “the Son of his love” as the climax of this exercise?
JT Well, I think the Son of the Father’s love is a reference to Solomon and the place he has in the truth. In view of the young people among us, God would say, “Son, give me thine heart”. We are now speaking of Paul, and what there would be of Solomon in his ministry, because we must look for the best if we take up Paul. In taking up anything of God we must look for the best and then work out from that, and Ephesus, of course, is the very best that we have. It is not simply the application of the truth to a company of Christians but the unfolding of the thing itself; the unfolding of what is in the mind of God. Hence, in that epistle, Paul brings out his place, and his knowledge of the mystery. So I believe what is in mind here in the Son of the Father’s love is what Paul works out; the truth in that connection. It says, “who has delivered us from the authority of darkness”, a word to be noted, “and translated us into the kingdom of the Son of his love”. The word “translated” is to be noted too, for the “us” is not simply the Colossians. It is a question of the saints generally and our translation into “the kingdom of the Son of his love”. He has been praying, and now he is really worshipping, in saying, “giving thanks to the Father”. It shows how the truth worked out in his soul, and how he would impart that idea to them.
PHH Do you mean by that, that what is suggested in Solomon goes beyond what is in David? Are we to be retained for the realm of peace and glory, and for what is exclusive?
JT Well, David was never spoken of in the same way as Solomon. It is said of Solomon that as a babe “Jehovah loved him”. I do not know whether that is said of anyone else, save the Lord Jesus, that Jehovah loved him as a babe; not as a man, or a ruler, or a king, but as a babe. Solomon as a babe was loved of Jehovah, and He sent Nathan to name him Jedidiah. David has personal affections in regard to the whole matter, and he would bring Solomon into that, because Jehovah loved him. That is the reason why I mention the fact that He is called here the Son of the Father’s love.
PHH Would we have a peculiar link in that kingdom because Solomon sets out sonship by way of adoption as far as we are concerned? Does not God say to David that Solomon should be His son and God would be his Father?
JT It is in that sense that the whole matter of sonship comes out in David’s history. David said to Nathan, “I dwell in a house of cedars, and the ark of God dwells under curtains”, and Nathan says, “Go, do all that is in thy heart; for Jehovah is with thee”. But then Nathan spoke too quickly, because Jehovah had in His heart, at that time, to bring in Solomon. It was not to be David, it was to be Solomon. It was sonship [p. 29] in that sense and it says Jehovah loved Solomon. I believe it is in that sense that he is brought in here. Christ is brought in here as the Son of the Father’s love, in view of our translation into that kingdom. It is the place that the Lord Jesus has with the Father as the Son of His love. We read in Romans 6 of the Father raising Christ by His glory. That is another thing to notice, for it would be in keeping with this passage, “the Son of his love”.
JSE Why did you emphasise the word translate?
JT Well, it is a word to be noted. It says in verse 13, “who has delivered us from the authority of darkness, and translated us into the kingdom of the Son of his love”. It is a word to show the totality or fulness of the deliverance of those who form the assembly from the darkness of the devil.
Ques Does it involve an entirely new place; not substantially but spiritually?
JT The word translation involves our being taken out of one state and condition into another, by an act of power. It is a collective thought, I would say.
CRB It says in Proverbs 4: 3, “I was a son unto my father”. Does that come in here?
JT That was in my mind, because I believe “the Son of his love” is a reference to the book of Proverbs. It opens up the book of Proverbs to us, especially to young people. Solomon says, “I was a son unto my father”, showing that the youth ought to be attracted by this thought and look into the book of Proverbs and especially in view of the virtuous woman at the end of it. He says in Ecclesiastes 7: 28, “a woman ... have I not found”, but still he could depict her character here and she represents the assembly. The book of Proverbs thus opens up the truth of the assembly, I would say, for young people especially, and the Son of the Father’s love is a most attractive thought in that setting.
EuR Does it involve “sharing the portion of the saints in light”?
JT Quite so.
Ques Is it a little remarkable that some expressions only occur once in Scripture? They seem powerful enough to convey all that there is to be conveyed. We never hear of Jedidiah more than once, and here “the kingdom of the Son of his love” is a unique expression.
JT Just so, that is good.
AR It says “in whom we have redemption”. Would that suggest that we are graced in Christ in this character?
JT He works it out in that sense. He is speaking of Christ, of course, but He is the Son of the Father’s love. Then “in whom we have redemption, the forgiveness of sins” and so on, showing that it is a peculiar place in which we are graced. We have redemption there.
NKM When it says, “who has made us fit for sharing the portion of the saints in light”; how is that effected by the Father?
JT Well, as it is seen here it is a collective thought. It is not a question of how it is effected, but the great thing is that it is effected by the Father; the Father has done it.
WSS Would you say that the great thought in the apostle’s mind is what is in the Father’s mind for us, namely that we should have a real understanding of these things, not merely an objective knowledge?
JT The Father’s action is in mind. “The Son of his love” is a beautiful expression, and, as I was saying, points to Solomon. In that sense it points to the glory of Christ in His Solomonic character, and not simply in His Davidic character. It suggests the very best and most precious in the sense of persons.
Ques Would the expression “his only-begotten Son” emphasise the tenderness of the Father’s love?
JT Quite so. “He that spared not his own Son, but delivered him up for us all”, is another one like that. These expressions bring into view the relations in which divine Persons stand to each other. The [p. 31] Spirit of God through Paul thus brings it in here, no doubt to suggest the place Christ has in Paul’s heart. He was the Son of the Father’s love, but God had revealed his Son in Paul. Paul says, “God ... was pleased to reveal his Son in me”, Galatians 1: 16. He revealed that Son, that blessed Person, in Paul’s heart, I would say, and that brings out just what we have been saying as to Paul and the place he has in the divine system of things. He has a unique place in the divine economy. No one has it but he. Hence his being taken up into heaven, and hearing wonderful things; things, he says, “which it is not allowed to man to utter”. So perhaps we must begin to think about Paul in a different way and revert back to the Lord’s remark as to him that he “is an elect vessel to me”.
FCH Does not that fit in with Micah 5: 2 - 4, in regard of Christ Himself? “Out of thee shall he come forth unto me who is to be Ruler in Israel”. Then it goes on to say, “And he shall stand and feed his flock in the strength of Jehovah, in the majesty of the name of Jehovah his God”. The tenderness and authority that marked Paul’s ministry would be conveyed in that, would it not?
JT It is a question of what is knowable amongst the brethren. We have hardly touched it really. I do not say, what is known, but what is knowable. Paul says, “my knowledge”, and no one had such knowledge as he.
LOL Would you say that the service of God never reached such a height as in Solomon’s time as we see in 2 Chronicles 5?
JT I would say that is true. The description we have in 1 Kings especially is to bring that out and to show how beautifully things were done. The glory of Christ was foreshadowed in the service of Solomon.
RB Would the expression, “the kingdom of the Son of his love” convey the thought of display in contrast to what is [p. 32] inward?
JT Very likely, because the Father would take account of Christ in that way and that He should be displayed as the Son of His love. I believe it may be taken to run with the first day of the week, because on the first day of the week the Father raised Him by His glory. He was raised by the glory of the Father and we are entitled to regard that as giving character to the first day of the week.
AAl Would the expression “the assembly of God, which he has purchased with the blood of his own”, bear on this matter?
JT It clearly points to the affections that the Father had for the Son. He was His Own.
ADT Is there a link with John’s ministry? It says, “The Father loves the Son, and has given all things to be in his hand”.
JT Very good. That comes out in John 3, and then chapter 4 is to make known the Lord in His service. The woman of Samaria especially comes into evidence and then the worship of the Father also. We can see how everything has been placed in the hands of “the Son of his love”.
Ques In view of current exercises, should the expression “saints in light” be noted? If we are in the consciousness of that there would be no difficulty as to points of detail and our all doing the same thing.
JT The Father has “made us fit for sharing the portion of the saints in light”. It is not simply the portion that we have, but where it is. It is in light. All this fits in with Colossians and the immediate link with Paul too.
Now we want to come to the second great point here and that is the question of the Lord’s own Person. It is worked out, without a paragraph, from verse 14, where it says, “in whom we have redemption”, (that is, in the Son of His love) “the forgiveness of sins; who is image of the invisible God, firstborn of all creation; because by [p. 34] him were created all things, the things in the heavens [p. 33] and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him. And he is before all, and all things subsist together by him. And he is the head of the body, the assembly; who is the beginning, firstborn from among the dead, that he might have the first place in all things for in him all the fulness of the Godhead was pleased to dwell”. So that we have before us now this great subject of the Person of Christ in regard to the creation, in regard to all things, and, finally, in regard to the assembly, that He is Head of it.
ASt Why is there such a wonderful description of His Person here?
JT I think it is essential that the Lord should be seen personally according to these verses in view of the truth that was intended to be unfolded, and it is a question of His Person. The time has come for the truth of the Lord’s Person to be brought in and so the apostle pursues it, saying, “who is image of the invisible God, firstborn of all creation; because by him were created all things, the things in the heavens and the things upon the earth” and so forth. It is a question of His glory in creation, and then His glory in the assembly, as Head of it.
WSS Would it be a distinctive glory which no creature could share?
JT Quite so. He is viewed as the Creator; all things being created by Him.
AHG In the expression “he is the head of the body”, the He is emphasised. Is that a reference back to the glories described in the previous verses?
JT It is an additional thought. The apostle moves on from the thought of redemption to the thought that He is the “image of the invisible God”, that is to say, it is Deity in Christ. Then He is the “firstborn of all creation”, meaning that He has the chief place in creation, which is amplified when he says, “because by him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him”. All that is to bring out His Deity, His part in the Deity. Then we have His distinctive place as Man in it, and finally His part as Head of the body, the assembly.
Ques Is there a link between the expression in Proverbs 8: 30, “the nursling of his love” and what is said in Colossians in relation to Christ as the Son of His love?
JT In Proverbs it might be translated the architect. Things were created on the principle of skill or architecture. The ‘nursling’ is a very tender thought, but it is wisdom appropriating the term to itself, and, of course, we may go too far as to that and make too much of wisdom. It is said in 1 Corinthians 1: 24 that Christ is the wisdom of God, but in Proverbs 8 wisdom is not a person, but a quality; it is personified, in a certain sense, but it is simply a quality attached to God as apprehended in creation.
EuR Here is it the greatness of this Person; that He is the source, the means and the end in creation?
JT Just so.
Ques Does “image” here go further than representation? Does it involve the whole revelation of God?
JT Image is representation. It is stated that Christ “is the image of the invisible God”. John says, “No one has seen God at any time”; but then he qualifies that in saying, “the only-begotten Son, who is in the bosom of the Father, he hath declared him”. It is a question of declaration, not revelation.
JMr When the Lord Jesus was born, He who is “Firstborn of all creation”, there was no room for them in the inn.
JT Well, it is a question of the smallness of the inn and that a place had to be found for Him elsewhere.
[p. 35] Of course, we can quite understand that there is no place great enough to house Him, but still He is pleased to dwell in the assembly.
Ques Would Hebrews 1 bear on what you are saying, “the effulgence of his glory and the expression of his substance”? Is that any different or would it amplify what you have in mind?
JT These expressions in the first chapter of Hebrews have to be carefully used. We have the fact that “God having spoken in many parts and in many ways formerly to the fathers in the prophets, at the end of these days has spoken to us in the person of the Son”. The article is not there properly, so that it really reads: ‘God has spoken to us in Son’. It is really the Son who is the Creator and He is the Speaker. So it says, “whom he has established heir of all things, by whom also he made the worlds; who being the effulgence of his glory and the expression of his substance”. Now the notes help in that, and I think ought to be taken account of. The note to the word “effulgence” in verse 3, reads ‘that which fully presents the glory which is in something else. Thus light makes us know what the sun is; the tabernacle, what the pattern in the mount was’. Then again, another note to the word “substance” in verse 3, reads, ‘Clearly’substance’,’essential being’,not’person.’’ Therefore what we have to regard in these words is that Christ is the effulgence of the glory of God, and the expression of His substance. It is to be noticed that the word ‘substance’ (according to the note) is not ‘person’. It is therefore outside of us and we have to say we do not understand. We cannot say anything about the essential being of God for He is spoken of as “dwelling in unapproachable light; whom no man has seen, nor is able to see”, 1 Timothy 6: 16.
GHM Does not Hebrews 1 connect with “all the fulness” which was pleased to dwell in Him? (Colossians 1: 19). Is the fulness in Him something separate from what He [p. 36] is personally?
JT The word fulness is a noun, just like the word greatness. You cannot just say what it is; you just have to accept what it may mean. The word greatness is used in that way also, and it is better just to let it stand as it is, that in Christ “all the fulness was pleased to dwell”. What do we know about that? We have just to bow our heads and say we do not understand, but it is there.
FCH Is the force of it that it is “the Son of his love” who is all this?
JT Exactly. That makes it all very simple. He is a lovable Person, yet, at the same time, He is beyond us as to any thought of expression physically, for it is a question of God here, and that in Christ is the fulness of God. The word fulness there, as we have remarked, is a noun.
Ques Is that borne out by His word “no one knows the Son but the Father”?
JT Quite so. And “No one has seen God at any time” is another expression of the same character.
P L. Is not this sense of infinitude to us essential in view of the promotion of the service of God?
JT Quite so. We cannot speak of divine Persons as if we knew Them as we know each other. They are beyond us. Even the Lord Jesus, as Man, is beyond us.
PL ‘There only to adore’.
JT Quite so. Hence we worship the Son, we worship the Lord, as well as the Father.
ANW Is there any scripture that speaks more highly of Christ than Colossians 1?
JT I hardly think there is. These verses are specially devoted to the thought of the Person of Christ. It seems as if, in the apostle’s mind, it was necessary to bring them in, in view of the present time. We are dealing now with practical things, and in view of the present time the brethren should have clearly before them that the personal Deity of Christ enters into all these things that we have been going through in this chapter. He is God, and our hearts are bowed before [p. 37] Him in the midst of all the confusion there is, and He is the One that God has appointed to judge the world in righteousness. God has appointed Him, so that the matter resolves itself into this that we know where we are, that things are vested in Christ, and He is God Himself.
PL Is this the ark and the two thousand cubits between it and the people?
JT That is just what it is. We are not to be too free in talking about the things of God and the Persons of the Deity, but we must speak of them in a holy and reverential way. I believe Colossians 1 is intended to teach us that and it is needed, too, in view of the condition of the Colossians, where they were in danger of philosophy and vain deceit.
WSS Would you say a word about the two references to “firstborn”? In verse 15 it says, “firstborn of all creation”, and then in verse 18, “firstborn from among the dead”.
JT They show how the Spirit of God brings in the things that adorn the Scriptures, and give them a fulness. He is firstborn of creation and then firstborn in relation to coming out of death. “He is the head of the body, the assembly”; and then it adds, “who is the beginning, firstborn from among the dead, that he might have the first place in all things”. So that we are to accustom ourselves to giving Him the first place.
WSS I was thinking that “firstborn of all creation” does not bring in the thought of relationship, whereas “firstborn from among the dead” does.
JT Quite so; only He has the first place in that. “Christ the firstfruits; afterward they that are Christ’s at his coming”, 1 Corinthians 15: 23.
In verse 24 the apostle begins another paragraph, saying, “Now, I rejoice in sufferings for you, and I fill up that which is behind of the tribulations of Christ in my flesh, for his body, which is the assembly; of which I became minister, according to the dispensation [p. 38] of God which is given me towards you to complete the word of God, the mystery which has been hidden from ages and from generations, but has now been made manifest to his saints; to whom God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you the hope of glory”. The apostle now is releasing himself from all others to think of his ministry and the place that he has. It gives a peculiar finish to the chapter and makes way for what is said more specifically in chapters 2 and 3. His service had the finishing thought in it, “that we may present every man perfect in Christ”.
WW Going back to verses 19 and 20, it says there, “for in him all the fulness of the Godhead was pleased to dwell, and by him to reconcile all things to itself”. I would like to know the difference between the thought of in Him and by Him.
JT I think it all has in mind, first to establish the Deity of the Lord, so that He might have His own proper place in our minds and hearts, and then to show, that not only we, but all things will be reconciled by that Person. It is a question of the Deity, and of God doing it, and that He has this Person in His hands, as we have been saying. Paul was in Christ’s hands in this same sense, but God has this Person in His hands for these things; first for the thought of the fulness of the Godhead and then to reconcile all things to Himself. God has this Person and is employing Him (we are speaking reverently) to reconcile all things to Himself; “all things” I suppose being the universe. Everything is to be reconciled; that is, brought into complacency with God. Thus he runs on, in verse 24, as we have been saying, to his own special service in the completion of all this, and that would be to “present every man perfect in Christ”. It is not every thing, but every man; because that is the immediate matter in Colossians. It is a question of man, and every one is to be presented perfect.
[p. 39] Ques Would you say a word as to the scope of that expression, “present every man perfect in Christ”? Does it involve Paul’s ministry of the gospel and of the assembly?
JT Well, of course, it cannot be the assembly fully because it is every man, but then we must have the thought of perfection in each of us. God selects us, and He thinks of each of us personally, and then our being presented in perfection to Him. It is a question of the completion of the work of God and the detail involved in that regarding each of us. We have been speaking of the Lord taking us through death and the hope that there is even in that, but now we have the thought that we will come out in perfection. The divine thought in every one of us will come out in due course, and Paul was labouring to that end when he says here, “that we may present every man perfect in Christ”.
ANW Is his combating primarily his prayers, more than his work and ministry?
JT Showing that there was combat in it, for Satan had to do with it. He was working in the midst of conditions such as there are in this world, where Satan has power. Hence the need of combat, which has a great place in this epistle. It is a solemn thing that we have to do with Satan.
AHG Why does he bring it down to the thought of every man here after having spoken of the assembly?
JT To show, I suppose, the individual character of the work of God in each person and what God must have. He first had Adam, one man, and then a woman, but now it is every man. Think of the innumerableness of those that are to be presented perfect, and what pleasure God has in that! Paul was labouring to the end that that should come about and it was a question of combat, because the devil would have his part in it too.
EG Would you connect “every man perfect in Christ” with Ephesians, “chosen ... in him before the foundation of the world”? If we were chosen in Him,
[p. 40] God is going to have us brought up to a state of perfection.
JT Well; it is a question of the work that is involved in the gospel and the ministry that God is carrying on. We should see what pains have to be taken so that we should not work in any loose way in dealing with the things of God. God is not doing things thus. He is working through His own skilled workman, and that skilled workman was Paul. It is a question of learning how to do things so as to finish them, and Paul is a model for us all. What is being done is to be finished. I believe that is what this chapter means. He singles himself out here to show how he was engaged in finishing matters. If a man comes before him, and he cites many, then he is going to finish that man.
Ques Is that why admonishing and teaching are mentioned in this chapter?
JT Quite so. It is a question of what is involved in the ministry, whoever may be employed in it.
PHH Would Joseph labouring with his brethren give the idea of the work?
JT Yes, see the pains he took with them, putting Simeon into prison, and all that he did with others, so as to come to the time when he could speak directly to his brethren and love them.
PL Do you see this in Hiram? It says that he was “a worker in brass; and he was full of wisdom and understanding and knowledge, to do all kinds of works in brass. And he came to king Solomon, and made all his work”, 1 Kings 7: 14. Would that be “the Son of his love” and would “all his work” be the completion?
JT Very good. So that we have eleven hundred brethren here today, and what is the intent of it? Surely it is not to have a holiday or anything like that, but what is in mind is that we should become instructed in the work of God and in the service of God. Paul was labouring on those lines, to “present every man perfect in Christ”. He had no lower standard than [p. 41] that.
WC Would Ezekiel 37 fit into it, bone coming to bone and finally all standing on their feet?
JT Quite so. It says, “these bones are the whole house of Israel”.
JPH Would you distinguish between the “full-grown man” in Ephesians 4: 13, and “every man perfect in Christ” here in Colossians?
JT Certainly, it is each individual in Colossians, whereas the “full-grown man” in Ephesians is one thought. It is just like “the new man” which is one thought.
EuR Joseph selected five men of his brethren and presented them to Pharaoh. Does that link on?
JT Yes, quite so. There were eleven but he selected five to present them to Pharaoh. It was a question of what he would present. So here it is to “present every man perfect in Christ”.
Ques Would the minister have before him not only what God has in the aggregate in the assembly but what He has in the personnel?
JT Exactly. What a glorious thought that is! What God has in the work of His hands! We may well say, “What hath God wrought!”, for it is not only what He has in the assembly, but what He has in each person who forms the assembly. Each person is an entity, has a being, and has a history, and God has had to do with it. The full result is that that being is presented perfect in Christ.
PL “The men whom thou gavest me”?
JT It is the word men, not the persons, but the men. It is the idea of full growth.
Ques Does what the apostle says as to himself in Philippians 3: 12 bear on this? “Not that I ... am already perfected; but I pursue”.
JT Just so. He says that he was not already perfected but that he pursued, and the point was “the calling on high of God in Christ Jesus”.
HPW Does it give great lustre to the Holy Spirit’s work, and would not “the might of his glory” come in there?
JT Yes. Then the skill, too, of each of us, because God is looking for skilled men, not only apprentices. Apprenticeship in the levitical service is not the same as the full-grown man. A skilled man is thirty years of age. It means that he is skilled in the work of God.
Rem So that while Paul takes the lead here, Epaphras seems to be in reserve, the matter being so important.
JT Just so. He and others are mentioned. We shall come to that later, God willing, but what we are speaking of now, this matter of skill, is of prime importance and yet very practical. We are not just doing things as well as we know how, but we have in mind to present things perfectly. Things are to be done well and rightly, as it is said of the Lord Jesus, “He hath done all things well”, Mark 7: 37.
AAl Is this seen in Mark’s gospel where the Lord chose twelve that they might be with Him?
JT Very good. It is suitable for Mark too, because it is a question of workmen in Mark. So it says, “he appointed twelve that they might be with him, and that he might send them to preach”. He was concerned that they might be His. It is like David in the cave. Although there were a good many there, they were a motley lot, but he made them into a great army, the greatest warriors that ever had appeared up till then.
Rem “These are the ... mighty men whom David had”, 2 Samuel 23: 8.
JT Exactly. The mighty men whom David had.
P L. Is this great skill seen also in Aholiab and Bezaleel, as bound up with the complacent divine dwelling in love? Hence Colossians, as leading up to this great climax, insists on skill?
JT Quite so. This is a book of first-rate importance, and I believe God has approved of our taking it up.
[p. 43] Ques Do Priscilla and Aquila come into this, where Paul says, “my fellow-workmen in Christ Jesus”, Romans 16: 3? Would that show that a sister can have part in it?
JT Well, exactly. They are always spoken of on equal terms. Aquila and Priscilla are each spoken of the same number of times, showing that a man and his wife may be actively engaged together in the service of God.