[October 27th, 1872.]
The false teachers in Colosse were Jews, but not Judaizers. They were philosophers. They designed to substitute philosophy for Christianity, not by denying the latter, but by explaining it. They distinguished between faith and knowledge. Faith was for the people, knowledge for the educated few. The objects of faith were the historical and doctrinal statements of the Bible. The objects of knowledge were the speculative truths underlying those statements, and into which they were to be sublimated. Paul’s object in this epistle is to prove two things.
I. That philosophy was art utter failure. He pronounces it a vain deceit: that is, (a.) Void of truth. (b.) Void of reality. (c.) Void of all worth and power. It was (empty, vain) in all those senses. And moreover, it was a deceit. It disappointed all our expectation, and betrayed those who trusted to its guidance. This was no slight matter. He warned his readers lest any man in this way should make a prey of them to their utter destruction.
II. That all the objects which philosophy vainly attempted to accomplish, were effectually and completely accomplished in Christ.
- As to the first proposition, viz., that philosophy is a vain deceit.
It is important to determine what Paul means by philosophy. This is not to be decided arbitrarily. Some would say he means heathen philosophy, as opposed to Christian philosophy; others, that particular system which prevailed in Colosse, the Gnostic. Every one would say, false and not true, yours and not mine. There must be some way of deciding this question. The apostle decides it for us,
First, by what he says of the system which he opposes. By philosophy he means systems of that nature.
Secondly, by the arguments which he uses against it. He includes under the term philosophy, every system against which his arguments legitimately bear. What then was the nature of that system? It undertook to determine a priori, and from the principles of reason, 1. The nature of God, or of the absolute Being. 2. His relation to the world, or what the world is in relation to him (or rather it). 3. What the origin, nature and destiny of man. 4. What Christ is, and how he effects the restoration of man.
Such is the system. The arguments which Paul urges against it are, 1. These are matters about which, from the nature of the case, we know and can know nothing. They are matters of revelation. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man save the Spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God” (1 Cor. 2:9, 10, 11). “No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him.” (John 1:18).
-
He shows that God, in the Scriptures, hath declared the wisdom of this world to be folly. “Where is the wise? Where is the scribe? Where is the disputer of this world? hath not God made foolish the wisdom of this world?” (1 Cor. 1:20).
-
Experience has proved that the world by wisdom knows not God.
-
God has determined to save man, not by philosophy, but by the gospel.
Paul does not depreciate reason. The senses have their sphere. Reason has its sphere. But there is a supernatural or spiritual sphere into which reason cannot enter. We might as well judge of a syllogism by the tongue. This conclusion is sustained by consciousness. What do you know? There lies the grave! Where does it lead to? What lies beyond it?
We see, therefore, that Paul, by philosophy does not mean, 1. Exclusively the oriental philosophy; for what he says here, he says to the Corinthians. 2. Not natural philosophy. 3. Not mental and moral philosophy. But 4. Any attempt to solve the great problems above mentioned, a priori.
III. All that philosophy vainly pretends to do is accomplished in Christ.
-
As to knowledge. This is necessary; even knowledge of these supreme problems. In Christ are all the treasures of wisdom and knowledge, and he is the only source of knowledge. The knowledge which he gives is sure, satisfying, sanctifying. This we know.
-
Redemption. It is, first, objective, pardon and reconciliation. This is accomplished by Christ’s atoning work. Second, it is subjective, delivery from inward sin and restoration of divine life. This Christ does, because in him dwells the fulness of the Godhead bodily. We are filled with God in him.
-
Restoration to our former status, to the kingdom of light; it is exaltation. This is done by being made partakers of the glory of Christ. All this depends on our union with him. This union is (a.) Representative. (b.) Spiritual. (c.) Voluntary, by faith.
The great lesson is,
-
That we are not to trust to our own reason or that of other men for instruction on these great points.
-
That we have sure knowledge in the gospel, and to reject it is certain perdition.
← 126. Security of Believers · Contents · 128. Priesthood of Believers →