forgave, so also do ye", "above all put on charity", "be ye thankful", "do all in the name

of the Lord Jesus".

What a title is given to the church in this section: "The elect of God, holy and

beloved", a reminder of Eph. 1: 3-6 where the words "choice", "without blemish", "in

love", and "in the beloved", revealed the high calling of the Church of the Mystery.

When the apostle besought the saints at Ephesus to walk worthy of the calling wherewith

they had been called, his first thought was, "with all lowliness and meekness, with

longsuffering, forbearing one another in love", and he spoke in the context of the "bond

of peace". So in Col. 3: 12, 13 his first thought in practical outworking was

The context, moreover, speaks of the "bond of perfectness". To a mind trained in the

study of Hebrew, the transition from "peace" to "perfection" is a natural one. Shalom,

the Hebrew word for "peace", is also translated in the O.T. by "finished", "restore",

"pay", "recompense", "make good", and "perfect".

That which binds together, the unity of the spirit, and the new man, is that which

denotes a perfect settlement of all dues. This is peace indeed; all else is but a patching

up until the occurrence of a further, inevitable outbreak of hostilities. The creation of the

"one new man, so making peace", of Eph. 2: 15 is the doctrinal and dispensational basis

of all the practical sanctification of Eph. 4: and Col. 3: It is a new man in two senses.

It is a new man doctrinally, inasmuch as the old man has been crucified with Christ

(Rom. 6: 6), and it is a new man dispensationally, inasmuch as Jew and Greek are gone,

and in their place a new man has been created "of the twain".

Consequently in Col. 3: we have references to both aspects of the truth. The

mortifying of the members is the putting off of the old man with his deeds. This is the

doctrinal aspect.  The new man, in which there is neither Greek nor Jew, is the

dispensational aspect. This is borne out in verse 15: "And let the peace of God rule in

your hearts, to the which also ye are called in one body", a passage to be compared with

Eph. 4: 25: "Wherefore putting away lying, speak every man truth with his neighbour:

for we are members one of another."

It is helpful to realize that the word translated "rule" is a link with Col. 2: 18. In

2: 18, 19 we read: "Let no man beguile you of your reward in a voluntary humility . . . . .

and not holding the head." Here the words "beguile of your reward" are the translation of

the Greek katabrabeuo. The word "rule" is the translation of the Greek brabeuo, to act as

umpire at the Greek games, while "prize" in Phil. 3: 14 is brabeion.

What was Paul's purpose in writing Colossians? He preached Christ the hope of

glory, and warned every man and taught every man that he might present every man

perfect in Christ Jesus (Col. 1: 28). The object of the whole of the warning and teaching

of Col. 2: was to save the believer from being sidetracked and spoiled of his armour