14
May I anticipate your parallel reference in Romans? In Romans 6:6 we read :
`Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we
should not serve sin'.
B.- That is splendid: and is one more example of the fact that, while the dispensation of the Mystery brings in
new things, things unheard of and unrevealed before, the new calling rests nevertheless upon the doctrinal basis of
the Epistle to the Romans. The exhortations to `walk in newness of life' (Rom. 6:4), to `serve in newness of spirit'
(Rom. 7:6), and to `put ... on' the Lord Jesus Christ (Rom. 13:14), are further passages in Romans parallel with those
cited from Ephesians and Colossians.
In the passage you read from Colossians 2 there occurs another very distinctive phrase, found only in the `prison
epistles' and Romans.
A.- Do you refer to the `principalities and powers'?
B.- Yes. You may have noticed that where Israel is prominent in Scripture there is continual reference to angels;
but in Ephesians and Colossians, where Israel is set aside, and a new sphere of blessing has been revealed, it is
`principalities and powers'. Before the believer can really enter into the truth that points to a position `far above all
principality, and power' (Eph. 1:21), he needs the doctrinal assurance found in Romans 8 :
`For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God,
which is in Christ Jesus our Lord' (Rom. 8:38,39).
With this assurance, the believer can contemplate without fear the position assigned to him by grace, to be
`seated together in heavenly places' (Eph. 2:6), `far above all principality, and power, and might, and dominion, and
every name that is named, not only in this world (age), but also in that which is to come' (Eph. 1:21).
A.- I notice that `angels' are mentioned in Romans 8:38, but omitted, as you have pointed out, in Ephesians 1. I
begin to appreciate your earlier remark, that when we `rightly divide' the Scriptures we need each individual word,
and can give it its true meaning. I noticed as we were reading Colossians 2, that the passage emphasizes another
doctrine that is to be found in Romans 6 to 8. May I read the verses?
B.- By all means. Your appreciation of the truth is very cheering to one who has met with so many rebuffs in
similar circumstances.
A.- (Reads) :
`Wherefore IF YE DIED with Christ ... ` (Col. 2:20 Author's translation).
`BURIED with Him in baptism, wherein also ye are RISEN with Him' (Col. 2:12).
`Therefore IF YE BE RISEN with Christ ... ` (Col 3:1 Author's translation).
B.- You will find also that the spiritual application of circumcision in Colossians 2:11 is anticipated in Romans
2:26-29.
Turning now to an entirely different theme, let us look at the subject of reconciliation. If we consult the original,
we shall find that before Acts 28 the Apostle uses the word katallasso, whereas in Ephesians and Colossians he uses
the intensive form apokatallasso. The former, we shall discover, is the basis of the latter. Romans 5 does not settle
the differences that existed between the circumcision and the uncircumcision, Moses and Abraham, but goes back to
the racial estrangement brought about by Adam. Romans 11, on the other hand, deals with the national
estrangement that took place at Babel (Genesis 11; Romans 1:18-32).
In Romans 11:11-18 we read of a reconciliation which hinged upon the setting aside of Israel :
`Through their fall salvation is come unto the Gentiles' (Rom. 11:11).
`If ... the diminishing of them (be) the riches of the Gentiles' (Rom. 11:12).
`If the casting away of them be the reconciling of the world' (Rom. 11:15).