Colosse was a city in western Asia Minor, the present Turkey. It was quite near the city of Laodicea and the rest of the 7 ecclesias of the Revelation. No mention is made of it in Paul's travels, though it is very likely he visited there.

Paul's epistle to them was, like most of his epistles, written from prison. Paul's concern was never for himself or his own circumstances. For the Gospel's sake he gave up everything. He had no family, no home, no permanent employment. His life was a weary and continual pilgrimage.

Bro Growcott - BYT 4.40

2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

Most versions render this—

"To the holy and faithful brethren."

There is such a class of people. There must be such a class—holy and faithful—completely different from the world in all they say and do—men and women of heavenly beauty and godliness, sealed with the living seal of Christ in their character for all the world to see.

Grace be unto you

—"grace" means kindness, favour, blessing, mercy, goodness. "And peace"—calm, relaxed tranquillity, confident in the assurance that "ALL things work together for good"—that God never slumbers, and that nothing happens or can happen that He does not control.

Bro Growcott - BYT 4.40

"Saints and faithful brethren in Christ at Colosse."

Most versions render this-

"To the holy and faithful brethren."

There is such a class of people. There must be such a class-holy and faithful-completely different from the world in all they say and do-men and women of heavenly beauty and godliness, sealed with the living seal of Christ in their character for all the world to see. 

"Grace be unto you"

-"grace" means kindness, favour, blessing, mercy, goodness. "And peace"-calm, relaxed tranquility, confident in the assurance that "ALL things work together for good"-that God never slumbers, and that nothing happens or can happen that He does not control. **

Bro Growcott - Every man perfect in Christ Jesus

"Adelphois en Christo"- Brethren in Christ. And this epistle well defines those who rightly bear this name. IF we truly ARE conforming ourselves to the marvelous spiritual picture it presents, we ARE Christadelphians.

Paul first thanks God for the joy and courage that their faith and love gave him. How COULD he have carried on if there had not been SOME evidence of success to his labours - some VISIBLE working of the Spirit, transforming natural, animal men and women into spiritual children of God? There are always a FEW faithful, carrying forward the divine purpose and bearing evidence - amid disappointment and distress - that that great purpose is still alive in the earth.

Bro Growcott - Straight Words to the Colossians

Faithful brethren in Christ

...the love of the brethren which Paul commended was a love entertained by the Colossians "on account of the hope"-not a love cherished for the qualities of individuals as men in the flesh, but a love felt because of their living addiction to the hope of the Gospel. This hope is the bond every way in the "New Testament" system. Men are members of the house of Christ,

"if they hold fast the confidence and rejoicing of the hope firm unto the end" (Heb. 3:6).

Men are brethren beloved if they are "partakers of the hope" in which all the saints have their standing before God - the hope of return to the bosom of God from which the race was expelled at the beginning - a hope to be effected in the form and the way made known in the gospel - a hope which is "the hope of Israel."

To love a man who shows no living interest in the hope which is laid up for us in heaven with Christ, who is coming, is not according to the new man, and not according to what was before Paul's mind in this letter.

If a man love God, he cannot but be keenly alive to the hope of his promised mercy in the day of Christ; and if a man is dead to this hope, he is dead to God, and, therefore, outside the pale of an active fellowship with those who are alive to both.

The admiration of a man's personal qualities, apart from the relation of his sympathies to God, becomes more and more impossible with the new man: for sympathy with God is the first and increasing principle of his mental being. He is not indifferent to personal quality: far from it- odious personal qualities belong to the outer darkness.

"If any man say he love God, and walk in darkness, he is a liar":

So says John, and it is true, however shocking such plain speaking may be to modern Gentile sensibilities.

The sublimest personal qualities belong only to the circle of divine light and sympathy, and are to be found only there. But there are qualities in the unenlightened natural man, of the educated sort, that are supposed rightfully to call for admiration. Such admiration is faint with the divinely enlightened. The qualities in question do not afford a basis of fellowship, and friendship apart from fellowship is impossible with the spiritual man.

Excellent personal qualities, apart from a recognition of God and His will, are in the nature of the majesty of the lion, or the beauty of the rose, or the glory of a sunset-an ephemeral phenomenon, without roots.

In few cases are they so beautiful as those: in none are they truly so, for Gentile accomplishments are skin deep: selfish diabolism lurks under all the gloss.

3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,

Paul's heart was always full of thanksgiving—thankful for the revelation of the great divine purpose—thankful that he was called to play a part in it—thankful for the holy and faithful brethren throughout the world who had been separated from the world and were united with him in God's great purpose.

Praying always for you

All men of God give much time to prayer—not just on specific occasions, but a continual attitude—a continual maintaining contact. All study of the Word and all work in the Truth should be done in the spiritual atmosphere of prayer—all should be done in the spirit of active, living communion with God.

Consider how many brethren and sisters were within the circle of Paul's attention and care! Yet he could truthfully say to all that he prayed always for them—not just general, impersonal prayers for them as a group, but loving and personal prayers for each one.

We must pattern ourselves after Paul in this respect, keeping all the brethren and sisters in memory, contemplating them one by one in loving and prayerful regard.

Bro Growcott - BYT 4.40

Paul's heart was always full of thanksgiving-thankful for the revelation of the great divine purpose-thankful that he was called to play a part in it-thankful for the holy and faithful brethren throughout the world who had been separated from the world and were united with him in God's great purpose.

"Praying always for you."

All men of God give much time to prayer-not just on specific occasions, but a continual attitude-a continual maintaining contact. All study of the Word and all work in the Truth should be done in the spiritual atmosphere of prayer-all should be done in the spirit of active, living communion with God.

Consider how many brethren and sisters were within the circle of Paul's attention and care! Yet he could truthfully say to all that he prayed always for them-not just general, impersonal prayers for them as a group, but loving and personal prayers for each one. We must pattern ourselves after Paul in this respect, keeping all the brethren and sisters in memory, contemplating them one by one in loving and prayerful regard. **

4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

This is a special love. We are commanded to love all men—that is, to look with compassion and benevolence upon them and to do them good, even in return for evil. But the love of the saints is a special love.

How do we know who are the saints?—the holy ones? — whom we should love in this special way? Paul says of some who were called brethren that they—

". . . walked as enemies of the cross of Christ, minding earthly things" (Phil. 3:18).

It is not ours to judge, but our deepest love is drawn out to those alone whose hearts are wholly centered on the things of God. Love to the saints means being truly affectionate toward them and interested in them, desiring and enjoying their company. John warns against a "love" that is just in word.

Bro Growcott - BYT 4.40

This is a special love. We are commanded to love all men-that is, to look with compassion and benevolence upon them and to do them good, even in return for evil. But the love of the saints is a special love.

How do we know who are the saints?-the holy ones?-whom we should love in this special way? Paul says of some who were called brethren that they-

"... walked as enemies of the cross of Christ, minding earthly things" (Phil. 3:18).

It is not ours to judge, but our deepest love is drawn out to those alone whose hearts are wholly centered on the things of God. Love to the saints means being truly affectionate toward them and interested in them, desiring and enjoying their company. John warns against a "love" that is just in word. **

5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

Our hearts and interests must be centered in heaven, for Christ is there and we are part of him. We have died to our natural selves, and to all things connected with present, passing things of the world.

The Word of the Truth of the Gospel

Here is the solid foundation of all—the Gospel of the Kingdom—the promise of God to Abraham—to Israel—to David— the return of Christ to sweep away all the present evils and sorrows of the world, and to establish universal peace and righteousness, to judge the responsible living and dead, to reward his servants with eternal life with him, and to begin the millennial reign that will bring all the earth to eternal oneness with God: "the Word of the Truth of the Gospel."

Bro Growcott - BYT 4.40

6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

The fruit of the Spirit

The Gospel had begun to work on their hearts and develop fruit from the first day they heard it—this is a wonderful thing—a great mystery of godliness—it is the powerful, living, spiritual seed sown in the heart.

Bro Growcott - BYT 4.40

Paul speaks of the Gospel BEARING FRUIT in them - spiritual fruit to God's glory - the pure beauty of the divine mind and character gradually beginning to glow among them, distinguishing them from common, ugly, perishing clay. The details of this fruit and character are brought out throughout the epistle.

The tree that does NOT bring forth fruit, said Jesus, will be cut down and burned (Matt. 7:19). These fruits are real, MEASURABLE things. In the last day God will measure them. He is no respecter of persons.

Treasure in HEAVEN is just as real and PRACTICAL an affair as treasure on earth. It is simply a matter of time, and effort, and desire. In NATURAL things we get results in direct proportion to how long, and how hard, and how carefully we work. When the books are opened at the last great day of account, exactly how LONG and how HARD we have worked for SPIRITUAL things will be found recorded in clear, impartial, unchangeable figures. There will be no argument or appeal. The full record will be there. *

7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;

It would seem from this that Epaphras had been the one who had brought the truth to the Colossians. He was at this time with Paul in Rome, and it would be from him that Paul learned of the Colossians' circumstances and problems. Paul's commendation here would confirm the teachings of Epaphras and strengthen his hand in resisting the errors Paul later mentions. **

Bro Growcott - BYT 4.40

8 Who also declared unto us your love in the Spirit.

Love in the Spirit is love founded upon mutual affection and understanding in spiritual things. **

9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

What does prayer for others accomplish?

Does not the salvation of each depend upon their own record? And would God's care of His Own children be any less if Paul did not continually pray for them? Do we need other intercession than Christ? Does God have to be urged and reminded to look after his children?-it may be asked.

The mystery of the power of prayer is very wonderful and very real. We must seek to comprehend it. The natural mind cannot comprehend the things of the Spirit of God.

"Pray for one another . . The effectual fervent prayer of a righteous man availeth much."

It is the gracious will of our Father that we be "workers together with Him" in this respect. He assures us that the earnest prayers of those who please Him do carry great weight on behalf of others. It is His will that the Body should be one interdependent whole.

Do we exercise this great power and privilege as much as we should? Paul, amid all the pressure of daily things, felt a continual sense of responsibility to pray for the blessing of his brethren. We MUST feel the same urgent sense of mutual responsibility. And there is another important consideration-we must labour, too, to be among that well-pleasing class whose prayers alone are effective with God.

Bro Growcott - BYT 4.40

Filled with the knowledge of His will

How do we compare in this matter? Are we just drifting through life from day to day, absorbed in our daily tasks and problems and desires, like all the rest of the perishing world, or are we consciously filled with these thoughts and daily getting closer to this ideal?

Life or death depends upon what we are filled with—what we fill our minds with most of the time—upon the consistency and earnestness of our search for spiritual understanding.

A well-founded knowledge seems to have been the great need of the Colossians. Paul fears that they may be carried away with fanciful theories and crotchets, not having a broad, balanced picture of the Truth as it is in Jesus.

The word "knowledge" here is epignosis. Gnosis is knowledge. Epignosis is thorough, or full, knowledge. The Diaglott gives "exact knowledge."

The Truth is a lifelong study. To please our Father, our knowledge of what He has revealed must be detailed and accurate. There are no short cuts. Learning more and more of the depth and meaning of His Word must be the consuming purpose of our life. We have time for no side issues.

Bro Growcott - BYT 4.40

To each of us there is doubtless a different measure of attainment in this matter; but to all of us there is a common standard and a common duty of aiming at attainment- a common salvation to be reached - a common fearful looking for of judgment, in case of rejection as out of harmony with the Divine image.

There is no mistaking the meaning of the words, "filled with the knowledge of His will"- the mind primed with the knowledge of what God has revealed, and possessing it in such a form as to be available for every moment's requirements.

Is it not a desirable condition? Is it an unattainable one? The fact of Paul wishing and praying for it forbids the idea of its being unattainable. It is not only not unattainable, but its attainment is imperative in degree. If we are not filled with the knowledge of His will, how can we do it? And if we do not the Lord's will, how can we hope to stand well with our Judge, who has said,

"My brethren are they who do the will of my Father"?

...all wise men avoid whatever acts hinderingly to the result of any difficult or delicate process they may be conducting, the man who aims to have the will of God, as Biblically embodied, inscribed vitally and enduringly on his mind, will avoid all books and occupations and habits and friendships and companions, that tend to erase the Divine writing, or to interfere with the power of the heart to receive it.

...This ripeness cannot be attained if we give the study of the Scriptures a slack-handed place, or immerse our faculties in the animal excitements connected with the various forms of pleasure in the world, or the light reading which is so prevalent and so blighting. Unless we set our faces resolutely against "the lust of the flesh, and the lust of the eyes, and the pride of life," so rampant in the world universally, it is impossible we can ever attain to the "knowledge of His will in all wisdom and spiritual understanding."

Seasons 1.100

10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

We note the significant connection between an exact knowledge and a walking worthy. Paul makes it clear that we cannot walk in a manner the Lord considers worthy without a continual application to the broadening and deepening of our knowledge of Him and what He has revealed.

Bro Growcott - BYT 4.40

Unto all pleasing

This is the only place in the Bible this word appears. It means to make amends, to seek the favour of another. It was generally used in a bad sense to indicate a crawling self-abasement to another (just like the word "ptochos"—poor—which Jesus uses in the expression "poor in spirit"), but in a good sense it means fervent devotion—straining every effort and intensely desiring to be approved and accepted.

Bro Growcott - BYT 4.40

Fruitful in every good work

A constant, active life of good works for Christ's sake. Not necessarily anything special, nothing great and spectacular, but in our everyday life and common activity. Everything we do— every word we say—even every thought—is either a good work or a bad one, according to whether we are consciously trying to please God and obey His commands, or just pleasing ourselves.

Bro Growcott - BYT 4.40

Increasing in the knowledge of God

Increasing—developing. This is the great purpose of life—learning, growing, improving, in every aspect of godliness and spiritual understanding. Can we not, in looking back, see how stupid and blind we have been in so many ways? But it is so hard to discern our present stupidity and blindness, yet we know it is there. We must continually advance — seeing our own selves more clearly—seeing the mind of God more clearly—realizing how great our darkness and how marvellous the divine light.

Our knowledge is so limited—our ignorance is so great—at best we see but through a glass darkly. But still, growing in the things of God—painfully slow and creeping as it is—is the greatest and most important experience of life. It is a lifelong process, at different stages in different people, and who are we to judge the final result?

These thoughts should engender great reverence and great humility.

Bro Growcott - BYT 4.40

You have your limits. You have more mental capacity than some, and less than others. You have more physical capacity than some, and less than others. This is true of everyone except the single one at the top and at the bottom. Much can be done in both categories by exercise, but still there are limits -- and all are different. It is not important.

At his very best and highest, man is still nothing. At worst and lowest, he is still something. What counts eternally is how you use what you have been given, in mental, physical, and circumstantial opportunity. This is your personal stewardship, be it great or small. You will be judged upon it.

God requires your most and best, within your limits. This is what love will be eager and anxious to give and still wish it could give more. Do you have this love and zeal for divine service that makes the difference between life and death? It comes with long study and meditation, and prayer.

It's not a secret or special gift that some just happen to have. It's something all are COMMANDED to develop, and freely shown how. It is spiritual-mindedness, which is life and peace; and there can be neither life nor peace without it. It is not a matter of sudden and shallow emotional excitement, like orthodox "conversion." It is a deep, steady, consistent learning and growing and transforming, and becoming closer and closer to the Divine Perfection.

- Bro Growcott

Don't drift. Don't play. Make all your time sensible and constructive and useful. Play is for children. It is essential for them. Your childhood is over. Grow up. There is plenty of exercise and enjoyment and relaxation in practical and effective work. Eschew the fleshly illusion that time must be wasted to be enjoyed. That's stupid. We have no justification or excuse for wasting God's valuable time in childplay -- for ALL our time is His, for His purpose.

We have solemnly agreed to this. So be honest. Live up to it. You KNOW there is no satisfying peace or joy in slipping back into the vacuous and juvenile play of infancy. Grow up! Press on! Keep your eye on the glorious goal. You have a brief, once-only opportunity to secure eternity. Don't bungle it. Disneyland is for immature and empty minds. It's a dressed up skeleton: a grinning corpse. Look beyond the glitter and tinsel to the cold and dead bones beneath. It's the whole mad world in microcosm: shun it as the plague.

Bro Growcott

11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

Actually it is the same word both times—"empowered with all power according to the ruling or dominion of His glory.

This is what our prayers are for—that God work in us and empower us to overcome. Of ourselves we can do nothing. We must recognize the utter evil and foolishness of our nature, our own complete powerlessness to overcome the motions of the flesh—anger, pride, impatience, selfishness, self-pity, fear, desire, greed, despondency, unhappiness. All overcoming is of God.

Patience

This is what the man of God is to be strengthened unto. These things are the heart of the Truth. These are the things that mark the true children of God. These are the things by which we must examine ourselves to "see whether we be in the Faith."

Patience, in Scripture, is far more than just cold, stoical resignation to the inevitable. It is an active, living, cheerful, persistence in goodness regardless of any contrary circumstances.

Longsuffering

must be the basis of all our dealings with others. In the great mercy of God we can be forgiven many things—mistakes, and failures, and blunders in the darkness, but unless—by persistently seeking the power of God—we are strengthened and enlightened in the way of kindness and longsuffering toward all, we shall never stand approved before Him. Whoever lacks longsuffering is not a godly character, whatever his works and beliefs may be.

With patience and longsuffering most problems can be solved. Without patience and longsuffering there is no point in even trying to solve anything else, because not only is the task almost hopeless, but even if it succeeds it is but a dead and barren triumph—an intellectual victory but a spiritual failure.

Any manifestation of impatience, or rudeness, or unkindness, or bitterness in any discussion on God's Way of Truth immediately reveals the whole thing as but fleshly contention—for these spiritual characteristics that Paul specifies here are the basic principles of the Truth.

Peter says (2:1:8-9) that he that lacketh these things—patience, godliness, brotherly-kindness and love—is blind, barren and unfruitful in the knowledge of our Lord Jesus Christ—that is, the knowledge of Jesus Christ is in him a barren tree; it is like the talent hid in a napkin that will serve only to condemn its blind possessor.

With joyfulness

That is the most wonderful and unearthly part of all. No one is living the Truth whose basic frame of mind is not a deep and thankful joyfulness. Here again we can well "examine ourselves whether we be in the Faith."

This does not mean there will not be sadness and grief, for the Great Example himself was pre-eminently a "man of sorrows and acquainted with grief. This present mortal pilgrimage is in so many ways a vale of tears. But through all the passing sadness there runs the deep joyfulness of the eternal purpose.

Though many things we cannot understand, we know God is wisdom and love, and if we faithfully serve Him, all will be well at last.

Bro Growcott - BYT 4.40

11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

...where are the men who emulate Christ who went about doing good? They are not quite extinct; but they are reckoned among the fools. The day that is coming will show us that wisdom dwelt in their course alone.

Among other things that Paul prayed for the brethren was this, that they might be

"strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness."

Here is an insight into a mental pattern that belongs only to the system of truth. Human wisdom does not prescribe "long-suffering with joyfulness," but, on the contrary, asks you why you should suffer. It recommends the assertion of your rights, the resentment of your injuries.

The strength that comes with the truth ("the spirit of power, and of love, and of a sound mind," as Paul elsewhere expresses it) enables us even to perform this wonder - to "endure grief, suffering wrongfully," which Peter tells us is well-pleasing to God-avenging not ourselves, but rather giving place unto wrath, in the calmness coming with the conviction that God in His own good time will repay all injustice.

If it be asked, why should God allow injustice, why should He permit His people to suffer, there will be an abundant answer in the results made manifest in the day of Christ. As God has constituted human nature - and who will say that he could have shown Him a better way? - character cannot be developed without evil; patience, and faithfulness, and obedience cannot be brought out and put to the proof without injustice and the temporary triumph of evil.

By such means, in these days of darkness, does God help His people to attain to the wisdom that cannot grow in prosperity. In such rough but loving ways (as they will be seen to be when the work is all done) does He make them meet for the inheritance of the saints in light.

Seasons 1.100

How is weak, natural, evil flesh to develop spiritual patience? By keeping the mind firmly FIXED ON GOD - His love, His desires, His greatness, His ever presence beside us - and upon that man who perfectly manifested Him. God's great plan is being worked out with infinite, divine patience. If we are to be co-workers with God in developing a holy, eternal community for His glory, PATIENCE is essential.

SPIRITUAL PATIENCE

The Spirit through Isaiah, speaking of Christ, gives a wonderful picture of spiritual patience (42:2-4).

"He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the dimly-burning flax shall he not quench: he shall bring forth judgment and truth. He shall not fail nor be discouraged TILL HE HAVE SET JUDGMENT IN THE EARTH: and the isles shall wait for his law."

A quiet, loving, persistent, IRRESISTIBLE determination for good - never rough, never discouraged. Infinite care to avoid injury, and yet an unswerving adherence to divine principles. That is patience, as exemplified by the Great Example. Paul continues (Col. 1:11)-

". . . patience and longsuffering WITH JOYFULNESS: giving thanks unto the Father."

Paul - beaten with many cruel stripes and chained fast in the inner dungeon at Philippi - could still at midnight JOYFULLY sing praises to God. He had the true and healthy outlook. God does not want a brooding and self-pitying patience. Paul KNEW that ALL things - in the eternal, ultimate reckoning - work together for GOOD for those that truly love God. He KNEW he was faithfully doing God's will and helping forward His purpose and that -regardless of the present - time would reward his efforts and justify his joy.

Joy and thanksgiving are the normal state of the spiritual mind. *

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

Do we find ourselves carried away by this overwhelming sense of thankfulness for all the goodness of God? This again is part of the essential character of the true saint in Christ Jesus.

It is this intense thankfulness—the humble recognition of the infinite, unmerited goodness and mercy and kindness of God toward us, that warms and softens us and makes us gentle and compassionate to others.

We are all under the dominion of sin—all in the pit of darkness and corruption: and God—from the great height of His unapproachable holiness—has looked down in mercy upon us. We have all been forgiven 10,000 talents—what are the few pence we have against each other, that we should dare be harsh and unkind?

Bro Growcott - BYT 4.40

Hath made us meet

"Meet" means fit or qualified. It is God who makes His children fit for His Kingdom. It is God that works in us both to will and to do of His good pleasure. Our simple part is to draw nigh unto Him in love and prayer and reverent study of His Word, and to submit in joyful thankfulness to that divine willing and doing within us.

Bro Growcott - BYT 4.40

13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

TRANSLATION INTO THE KINGDOM.

Now, being in the ignorance, or darkness, of the gospel's adversary, the Gentiles could at no subsequent period become "light in the Lord," or be in the light, unless they were "delivered" from their ignorance, and consequently its powers, and "translated into" the light of the gospel of the kingdom. The apostle saith, that the Colossian Gentiles had been the subjects of this deliverance and translation, by which they had "put off the old man with his deeds, and had put on the new man, which is renewed in knowledge (or light), after the image of him that created him"-Colossians 3: 9-10-they were therefore in the new man, having put him on.

But, the original word rendered "translated," does not require 'into' after it to give it its full force and signification. The verb of which it is the first aorist is methisteemi, and signifies "to move from one place to another, remove, transfer." By metonymy it also signifies, "to cause to pass from one mode of thinking to another, and to cause to change sides." The Colossians had changed their position, as the result of their mode of thinking, being changed by the knowledge sent them from God through Paul's preaching.

Formerly, they thought as the children of disobedience think; now, their thinking was according to the mind of God; then they were in darkness; now they were in the light; then they worshipped in the temples of dumb idols; now in the assemblies of the saints: they had passed over from the adversary unto the hope of the kingdom of God's dear Son. Having come, therefore, unto this, the apostle encourages them to hold on to it, assuring them that Christ would present them holy, and unblameable, and unreprovable in God's sight; "if," says he, "ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven" -Colossians 1: 22.

Herald of the Kingdom and Age to Come, Feb 1853

Paul did not write to the baptized in Colosse, that God had translated them into his Son's kingdom, which spirit-men can alone inherit; for Paul well knew that none of them had been born of the Spirit in rising from the dead.

What the apostle did was to write to them of that intellectual and moral qualification they were the subjects of, as compared with their position before they were enlightened-while they were under

"the dominion of the darkness."

Then, as he reminded the baptized in Ephesus,

"they were alienated from the life of God through the ignorance that was in them"-they were "without Christ." They had not been "translated into" him.

They were

"aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world."

But a great change had happened to them through "the goodness of God," who had sent Paul

"to open their eyes, to turn them from darkness to light, and from the power of Satan unto him."

This Paul accomplished as the instrument of God. He sowed, "the word of the kingdom" in their hearts, and God, by the signs and wonders, and divers miracles, and distributions of the Holy Spirit, wherewith he bore witness to the truth according to his will, gave the increase-Heb. 2:4; 1 Cor. 3:5.

And because they were God's increase, Paul writes to them, giving thanks to the Father for them,

"on account of the hope laid up for them in the heavens, which they had before heard in the word of the truth of the gospel."

The hope was preached to them in the gospel, and they believed it. It was the hope that made the preaching glad tidings. The belief of the good news changed their relative position; for, believing they were baptized into God, into Christ, into the hope of his kingdom and glory, into the faith, &c.

In their old position, they were under "the power of darkness," or ignorance; in their new, under the power of light, or of the divine knowledge, styled by the apostle "the knowledge of God"-Col. 1:10.

The subject-matter of this knowledge was "the kingdom of his dear Son," which is set before men as the hope to which they are called or invited in the Gospel of salvation.

To be translated into this knowledge, is, for a believer of the kingdom to be restored again to Israel on the basis of the Abrahamic Covenant, to be baptized into the name of God manifested in the flesh, in hope of eternal life and glory in the kingdom of God.

The baptism is the translating act, by which the state is changed; and the believer transferred from under a sentence of death, and comes under a sentence into life.

The Colossians had been translated into this new state, the hope of which is the kingdom of God, but the state is not the kingdom itself.

No one of spiritual understanding would confound the state and the hope of that state with the thing itself hoped for.

Paul was writing about translation into the hope of the kingdom, not into the kingdom itself; and rejoices that God

"the Father had qualified him and them for the portion of the inheritance of the saints in the light;"

and that inheritance is the kingdom of God and his Christ, constituted in its full development of "the kingdoms of this world," which are to become his, when the times of the Gentiles shall be fulfilled.-Rev. 11:15.

Herald of the Kingdom and Age to Come, Jan 1857

Who hath delivered us from the power of darkness

Do we realize the greatness of this deliverance?—the terrible reality of this relentless power of darkness and of sin and of death? We take our salvation far too much for granted, and often act as if we were doing God a favour by serving Him. We unconsciously take a self-commending attitude regarding our work in the Truth, as if we have done something for God!

Jesus said, when they came in the night to seize him—

"This is your hour, and the power of darkness."

Sin and evil, darkness and death, triumphed for a moment in the schemes of the flesh against the spirit. But in his patience and submission he led captivity captive. Paul said to the Romans:

"Ye were the slaves of sin."

And Jesus said—

"Whosoever committeth sin is the slave of sin."

Let us keep that thought before our minds. Pleasing the flesh—self-will (which is sin, for "Whatsoever is not of faith is sin") is not freedom but slavery. God has in Christ given us the key to freedom from this servitude of death. Regardless of how great a blessing may be, and of how thankful we are at the first, the natural way of the flesh is, like Israel, to soon take it for granted, and—in the very presence of divine glory—to squabble over petty things and complain of minor inconveniences.

Bro Growcott - BYT 4.40

This passage is relied on heavily by those who teach that believers at present constitute the Kingdom of God, and who deny the true Gospel of the Kingdom. But this requires that we ignore all the plain teachings concerning the establishment of the Kingdom as a worldwide dominion at Christ's return, and the fact that those who inherit it must be immortal.

The word here rendered "translated" is the same as "put out" or "removed" in the passages—

Luke 16:4—"When I am put out of the stewardship."

Acts 13:22—"When God had removed Saul."

And the word rendered "into" is often translated for or unto, so the thought here is that God has taken the believers out of the dominion of darkness for, or unto, the coming eternal Kingdom of His Son, as Paul says to Timothy, using a very similar expression (2 Tim. 4:18)—

"The Lord shall preserve me unto (same word) His glorious Kingdom."

Bro Growcott - BYT 4.40

14 In whom we have redemption through his blood, even the forgiveness of sins:

Redemption is the bringing back from bondage that which has been held in pledge [solemn binding promise "dying thou shalt die". Our nature was once free from pledge; but Adam by sin pledged himself and all who should afterwards have any relationship to him; and apart from divine interterence, there could be no release from this pledge.

The Eternal Spirit as the Redeemer, purposed to complete the whole work of redemption in one man—even Jesus the Anointed. The method of procedure was to form this man of the very nature that required redemption; so that there being an entire consanguinity of constitution, there might be a unity of experience in the matter of trial—temptation and suffering. It was a necessity, therefore, for him to taste death, that he might know its bitterness.

This he did, having been given of the Father, and having given himself for this very purpose. By this the utmost exactions of sin and death were met; but this having been done, there was yet one other matter to be dealt with, namely, the continuity of the said bondage. The solution to this could only be found in the character of the victim coupled with the divine favour. The affirmations made concerning Jesus in reference to his character, are:

'This is My beloved Son in whom I am well pleased.'

' In him was no sin neither was guile found in his mouth.'

This being the case it was competent in strict justice, for the Father to release His Son from Adam's pledge, and not to permit him to be long enough in the grave to see corruption. This he did, thus delivering him from captivity, and finally giving captivity itself into his hands that he might hold it captive.

Jesus did not by his obedience earn release from death, nor did he earn life; but by it he removed the great obstacle to their bestowal [The same idea, but more scripturally expressed.—Editor]; for had he been a personal transgressor, he would have barred himself within the tomb, in addition to the bond that was upon him by his Adamic nature; but not being a transgressor by action, the Father, in releasing him could be just to His law against the flesh, and yet be the justifier of His Son on the ground of righteousness of character; and at this point was shown the divine favour or grace, who of His own free will and love, gave life to His Son, making him a living soul, or a first Adam reproduced, free from the law of sin and death; and this is in conformity with Paul's argument in 1 Cor. 15.; for all that he there speaks of the first and second Adam is concerning the resurrection as manifested in Jesus anointed.

When Jesus was made a first Adam by resurrection the whole work of redemption, justification, or reconciliation was completed in him; but the mercy and favour of the Father did not stop at the redemption merely, for he made His grace still more abound by overlapping His first mercy of release and life, in that He gave to His Son incorruptibility, so that he might have life without end, and be the eternal life for as many as should be in him.

In order to accomplish all this, the Father required His Son to submit to the death of the cross, thus meeting death in the most terrible form, and also in the midst of His days, when as yet he might have lived for thirty years according to man's allotted length of days; but in obedience to his Father's will, he readily complied with the conditions, thus "giving himself up for us all,' 'giving his life a ransom for many,' the price being paid for sin and death; 'that they who are called might receive the promise of eternal inheritance.

When in death, Jesus required redemption, for he could not redeem himself; the Father redeemed him. When thus redeemed, he was in holy nature; he was in holy place, whither by his own blood now purged from all defilement of the flesh of sin, waiting the moment when his Father should accept his offering and cause him to pass into the most holy by spirit exaltation, in that state to make intercession for his people, and to wait till his enemies are made his footstool, when he will come forth and bless the people.

In conclusion then, we see that the assumption that Jesus was born in a nature not needing redemption, or not needing to die, is untrue, as also another assumption that Jesus redeemed himself by his obedience previous to death, and that, therefore, death was not a necessity. Death was a necessity to be realised before he could be delivered from it. Obedience unto death was a necessity as a condition of release, but the obedience did not purchase from the Father either release, or life, or immortality.

All these things are free unearned gifts of favour and mercy, so that it is not of works lest any man should boast—yet he will not forget our works. If the brethren thoroughly understand these things, I have no fear of them being made the victims of such heresy as we are combating, from whatever quarter it may come."

The Christadelphian, Aug 1873

In whom we have redemption through his blood

Paul is about to speak, in the next few verses, of the supreme position of Jesus in all the works and purpose of God. It is by him, and by him alone, that we have redemption from the power of death and darkness. He is our only gateway to life.

And that redemption is "through his (shed) blood." Greater love hath no man than this. We are not, and dare not be, ordinary people. We have been purchased and redeemed by a treasure of inestimable value and preciousness—the perfect life-offering of God's beloved and only begotten son—willingly and lovingly suffered, even to the crudest, most shameful of deaths.

These are among the things we must ever keep before our minds. All we do must be in solemn and gracious harmony with these great truths of our redemption and separation from the world. True joy is divine, but there is no place for folly.

Bro Growcott - BYT 4.40

The forgiveness of sins

Forgiveness is a beautiful thing, when it is an eager and loving forgiveness, anxious for reconciliation, as the Parable of the Prodigal Son shows God's forgiveness to be.

God is strongly desirous of forgiving us. He has provided this beautiful way of forgiveness, and pleads with us to accept it. What could He do more? What condescension in One so infinitely high and self-sufficient! With what eagerness we should strive to comply with the terms of His reconciliation!

Bro Growcott - BYT 4.40

15 Who is the image of the invisible God, the firstborn of every creature:

This phrase might be supposed to mean that Jesus and Jesus anointed, were the beginning of the creation of which Moses treats in Genesis; or that they were the chief of the creation. But these suppositions cannot be admitted, for the sufficient reason that Jesus unanointed or Jesus anointed, had no existence in the era of the Adamic creation.

The anointing spirit created these, and was the creating energy; but at the same time an uncreated agent, and therefore not the first of a creation. In the passage before us, the Lord the Spirit, or Jesus anointed, refers to another creation - to a new creation.

He is the beginning of the new creation of the Deity, even of that referred to in Rev. 21:5, in which Jesus anointed says.

"Behold! I make all things new."

When all things are made new, there will be a new creation upon the earth, adapted in all its elements to the new population prepared in the previous seven thousand years to inhabit it. Jesus anointed is the creator of this new creation, and himself also the first element of it that has been created without human intervention. - Dr. Thomas.

TC 06/1898

The firstborn of every creature

One of the principle purposes of this epistle is to establish the foundation of the pre-eminence of Christ—to bring him plainly to the forefront—to show the vital importance of being in him and holding fast to him.

There are various dangers the apostle warns them about— philosophy and vain deceit—the keeping of days—self-made regulations of men, well-intentioned indeed, but useless as far as the development of true godliness is concerned. It is very satisfying to create our own regulations of conduct and to glorify ourselves for keeping them, but we are not going deep enough. We are catering to pride, rather than overcoming it.

The only hope is a complete submergence into Christ—a complete emptying and denying of self—a carefulness to learn his simple, inner way of righteousness, and to be "found in him," resting wholly upon him, freely confessing our insignificance and hopelessness without him. In his beautiful parable of the vine, he said to all who would follow him—

"Without me you can do nothing" (John 15:5).

A sense of personal achievement, whether in natural or spiritual things, is apt to blind us to the deep truth of that statement. We must get a true perspective of ourselves, and of mankind in general. There have been great men in the past—we do not mean the petty potsherds of the earth: the Napoleons, the Washingtons, the Caesars: but such men as Moses, Abraham and Paul—truly great men in a divine, eternal sense.

But they were nothing compared to Christ. Casting themselves upon God, they were empowered to do a great work each in their day, but all the meaning and value of their work depended upon Christ alone.

Any straying away from him—any assertion of our own individuality—any self-reliance—any pride or dependence upon self—and we are lost.

Bro Growcott - BYT 4.40

16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

These are Supernal States in which Paul locates principalities, powers, world-rulers of the darkness of the times of the Gentiles, which he styles "this aeon," and the spirituals of the wickedness enthroned throughout the earth.

These heavenlies are constituted providentially or instrumentally by human authority and power after "the course of this world;" and are the tabernacle of

"the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience" (Eph. 2:2).

This Prince-power and Spirit of the Air is Sin's Flesh; whose spirit pervades all sublunary human constitutions, styled "thrones, dominions, principalities, and powers,'' which Paul specifies as ''things in the heaven" or "the Air'' (Col. 1:16).

...The dwellers in this Aerial are the civil and ecclesiastical orders of society; such as, emperors, kings, diplomatists, nobles spiritual and racial, legislators, magistrates, priests, clergymen, parsons, and all of that class, styled by the apostle "spirituals of the wickedness" which reigns in "the Court of the Gentiles without the temple."

Between this heaven and "the Heavenlies in Christ" there is implacable and uncompromising hostility. No peace can be permanently established in the earth till one or other of these heavens be suppressed or subjugated: and who can doubt which of these heavens shall be shaken, be rolled up as a scroll, and be made to pass away with the great tumult of war?

The heavenlies, or high places, of this world are decreed to Yahweh and his Anointed Body; who, by the thunders and lightnings issuing from the throne newly set in the heaven, shall take the dominion under the whole heaven, and possess it during the Olahm and beyond (ch. 11:15; 4:1-5; Dan. 7:18,22,27).

This is the fiat of Eternal Wisdom and Power. The Seventh Vial, the last blast of the Seventh Trumpet, is to pour out its fury upon the Air, the secular and spiritual constitution of which will thereby be thoroughly and radically changed. The things now in the Air will be transferred to "them who dwell in the heaven" in Christ; who, having passed through the Vail of the Flesh which divides the Heavenlies, in the putting on of immortality, will be manifested as the Most Holy Heavenly in Christ; and the Air, filled with their glory, will become the New Heavens, in which righteousness will dwell forever.

The Air will then no longer be malarious with the pestiferousness of secular and spiritual demagogues, who "with good words and fair speeches deceive the hearts of the simple." The Prince of the Power of the Air will then be the Spirit that works in the children of obedience - the truth incarnated gloriously in Jesus and his Brethren; who, in the highest sense, will be those who dwell in the heaven.

Eureka 13.20.

18 And he is the head of the body, the ecclesia: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

Head and body

True believers are neither traitors, rebels, nor tyrants; but law abiding submissionists under all governments, be they abolitionist or secessionist, republican or monarchical, imperial or papal, so far as their laws do not contravene the laws and principles of the gospel.

By what rule then are the saints to judge of these laws and principles as opposed to the laws and principles of the Devil and Satan; that is, of the flesh in its governmental organizations? In answer to this we affirm, that Christ Jesus is the rule. He is "the truth" that was incarnated or "made flesh" to show how all flesh is required to walk that would attain to consubstantiality with him and the Father; that is, "ascend to the Father," whom Jesus styled in his conversation with Mary, in reference to his brethren in general,

"my Father and your Father; and my God and your God."—John 20:17.

Now, that Christ is the rule, or practical example, set before the saints of God, is proved by the following testimonies. In 1 John 2:6, the apostle saith,

"He that saith he abideth in Christ ought himself also so to walk, even as he walked."

John's authority for saying this was that of Jesus himself. "I am," said he

"the light of the world so long as I am in it." (chap. 9:5.) "He that followeth me shall not walk in darkness, but shall have the light of life."—"John 8:12.

In these words, he commands us to follow him. This we can only do during his absence from this planet, by adopting his example as the rule of our conduct in the several relations of our social and political existence. John's fellow-disciple, Peter, reiterates the same principle of action in 1 Epist. 2:21;

"If when ye do well and suffer, ye take it patiently this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example that ye should follow his steps." Who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again: when he suffered he threatened not; but committed his cause to him that judgeth righteously."

Paul also, "the teacher of the Gentiles in faith and truth," points to Christ as the rule, and to his own conduct as far as it conformed thereto. "I beseech you," said he,

"be ye followers of me even as I also am of Christ"—1 Cor. 4:16; 11:1.

Jesus is the head of the Body of Christ; the body therefore follows the will and action of the head. What a phenomenon it would be in the animal kingdom to see heads walking in one direction and bodies in another! Ezekiel did not see this in his "visions of the Elohim," or Mighty Ones of the Age to Come.

"To the place whither the head looked they followed it."—Chap. 10:11.

This is the principle Jesus taught by precept and example. He "looked" in this direction; and all the true believers in this probationary state, which is a state of tribulation in which the saints are "prevailed against" by Satan "in church and state," they follow whither he taught, that when he appears in power, they may personally

"follow him whithersoever he goes"—Rev. 14:4.

Herald of the Kingdom and Age to Come, June 1861

22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

The goal is very high. The POWER is God's but the APPLICATION of it is up to us. Complete devotion to His Word is the way. The power lies there in abundance, waiting for the few wise who will heed, but He will not force it upon any.

"Warning every man, that we may present every man PERFECT" (Col. 1:28).

To the Ephesians he said (Acts 20:31) that for the space of THREE YEARS he had ceased not NIGHT AND DAY to warn everyone WITH TEARS. There certainly must be very GRAVE DANGER of failure, if such incessant and urgent warnings are necessary! Are we SURE we are fully alive to the deceptiveness of the danger that threatens us? "Narrow is the way, and FEW there be that find it" - but those few DO find it, and all others COULD if they were willing to make the necessary effort.

NO EASY SLIDING INTO GLORY

The warning is to seek FIRST the Kingdom of God - to make SURE of that ONE thing to the sacrifice of everything else. It is quite possible to ALL - but only with the utmost effort. There will be no easy sliding into glory. A constant, tearful warning is needed against the Truth-choking concerns of this life and the deceitfulness of treasure on earth. *

* Bro Growcott - Straight Words to the Colossians

23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Here then are two indispensable conditions of salvation.

1st. A continuance in the faith without vacillation.

2nd. Immobility from the hope of the Gospel.

The first condition implies that the faith has been embraced; for a man cannot continue a believer unless he primarily believe.

The second presupposes that his primary belief comprehended the knowledge of the hope of Israel; for it is enjoined upon him that he "hold fast to it stedfast to the end," that is, "be not moved away from it."

You perceive then, if a man would be saved, he must have the right kind of a hope. If he hope for things which God has not promised, he hopes for things which will never exist, and therefore his hope is a mere delusion.

Bro Thomas - The Christadelphian, Jan 1872

As the minister of this glorious hope, wherever he went, he proclaimed it to the people; and so indefatigable were he and the rest of the apostles, that within thirty years from the ascension, it had been made known

"to every creature under heaven."

The Colossians had received it. It taught them, that their life was hid with Christ in God; and that,

"when Christ their life shall appear, then they shall also appear with him in glory" -ch, 3:3. 4.

It taught them this, which excluded all speculation about going to glory at death, and immortal life within them. Still they were no more than others proof against the gnosis of the Hymeneus and Philetus class of preachers, whose word ate like a canker, as evinced in this day.

Bro Thomas - The Christadelphian, Jan 1872.

To be‭ "‬in Christ‭" ‬is to remain in him.‭ ‬The brother who turns traitor to the truth is not regarded by Christ as‭ "‬in him‭" (‬John‭ ‬xv. 6; viii. 31; 2 Cor. xiii. 5; Heb. iii. 6; 1 John‭ ‬ii. 28‭).

‭TC July 1894. p302

The Bible representation of human nature is found experimentally to be true - that man is dark left to his native resources; that there is no good in him by nature; that light comes from without; that there is no light but Christ; that this light, by the Gospel, heard, understood, believed and obeyed, shines into the inner man, and constitutes the recipients children of light; yet that the reception of this light does not save him unless it remains with him; that there is danger of its not remaining; that man is weak; that he is liable to "let slip" the "things which he has heard"; that he is in danger of being hardened through the deceitfulness of sin, and departing from the living God; drawing back into perdition, after having run well for a while.

Nothing is more plainly revealed than that it is he who endureth to the end that is to be saved; that it is they who hold fast the beginning of their confidence and rejoicing of the hope, steadfast unto the end, that are to be made partakers of Christ; that the man not keeping in memory the Gospel, not remaining grounded and settled, but being moved away from the hope of the Gospel, will fail in entering into the kingdom of God.

Bro Roberts - Light and darkness, Seasons 1:31.

To be moved away from the hope of the Gospel does not just mean to openly leave the Truth. There are other equally disastrous, and far more subtle, ways we can be "moved away."

Other interests can take more and more of our attention—interests that may be perfectly legitimate and necessary up to a point—as our daily bread, or our family, or our home.

Or we can gradually get our knowledge of the Truth unbalanced and distorted by being absorbed by certain aspects to the extent of their becoming crotchets. It is so easy and so natural to just keep going around and around on the same subject or two, instead of truly studying the Scriptures as a whole, and developing knowledge of the whole Truth on a broad front.

Bro Growcott - BYT 4. 40

Genuine Christadelphians

We do not belong to the party that either plays with the truth, or doubts the truth, or unsettles the truth by perpetual surmise and so-called "investigation". We belong to those with whom the truth is a settled thing, and whose sole aim is to apply it, either in the enlightenment of the stranger, the comfort of the believer, or the purification of the obedient. We endorse absolutely the position taken up by Dr. Thomas, when he said:-

"Christadelphianism is a term representative of the system of the truth taught by the written word concerning Christ and his brethren. It represents the truth disinterred from the rubbish of clerical and denominational tradition, and sufficiently developed for all practical purposes connected with the remission of sins and eternal life. This is the great spiritual feature of the time of the end-the great light which shines upon the dark peoples of Britain and America...The scheme of human redemption has been brought out in all its particulars and scriptural proportions.

It is not now a matter of search or discussion.

What it is, is known to the initiated, who need not now to waste their energies in vain speculations and bootless investigation. They know what the truth is, and need not vex themselves in discussing the vagaries of mere novices who, like silly women, are ever learning and never able to come to the knowledge of the truth...They repudiate everlasting investigation, which implies search after the unknown. Periodicals that are always investigating are nuisances and not worth the postage. The apostacy abounds with these. They discuss everything and settle nothing...Such investigating periodicals are of no use to genuine Christadelphians.

These wisely seek to digest what they already have,

that they may not remain babes and weaklings all their lives."

Robert Roberts, 'The Christadelphian' October 1892 page 388.

If ye continue in the faith

WE are on probation - a probation which must one day end

Will it end in victory or defeat? This depends upon whether we are mindful of those little "ifs," which are providentially scattered here and there throughout the Scriptures:

"If we faint not"-"If we keep his commandments"-"If we walk in the light"-

"If we continue in the faith."

Are we helpless in the matter of these "ifs"? Have we or have we not a voice in meeting their requirements? Is the doctrine right which says that, if we are born to be saved, we shall be saved, and cannot help it; and if born to be damned, we are equally helpless?

No, this plausible, pleasing, popular doctrine is wrong-dangerously wrong. Fatalism is one of Christendom's deadly errors. Let us take care lest it insidiously take root in our weak and all-too-impressionable hearts. Let us think well before we excuse ourselves with a "cannot help it."

How does the matter stand according to the Scriptures? Moses thus expresses it:

"I have set before you life and death, blessing and cursing: therefore choose life"

(Deut. 30:19).

What was said to the Jews is, in substance, said to Gentiles. To choose implies the action of free-will. The Scriptures do not trifle-they do not mock us. Our free-will may be bounded by limitations, and well that it is, but we have sufficient to obey or disobey-sufficient to establish a ground on which God can righteously bless or curse, save or destroy.

The psalmist's view is a right one, and his example is safe:

"I have chosen the way of truth"-"I will run the way of thy commandments"

(Ps. 119:30, 32).

Yes, it is a question of "I will" or "I will not." Let our choice be the wise one, and, having decided, let us cheerfully press onwards.

Bro AT Jannaway

The Christadelphian, June 1902

‭The Policy of the Christadelphian

In a public newspaper which is common ground, or a meeting called for public deliberation, both sides of a question are equally entitled to exhibition, and the men in charge would be guilty of unfairness in giving one more prominence than another: but the case is different with The Christadelphian.

It is not a public vehicle. It does not invite the public to discuss what truth is. It represents the truth as a foregone conclusion, and is dedicated to its advancement. It is as if a man asked the public to hear an exposition, or invited those espousing the same principles to meet and deliberate upon the best mode of promoting their advancement, in which case an opponent would clearly be out of place in seeking to be heard, and could make no just complaint at the opportunity being denied him.

This may be regarded as a narrowminded policy, but it is a policy that private individuals are at liberty to adopt without justly incurring the charge of unfairness.

It is the policy of The Christadelphian in relation to the truth, and a policy that will be earried out to the end as long as it is under its present management-the dissent of friend or foe to the contrary notwithstanding. No one is compelled to listen. Therefore no injustice is done. It is a matter of taste or choice.

... The odium of unfairness popularly associated with this line of action, we must endure. Such a charge has no foundation in truth.

‭The Christadelphian, March 1871

24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the ecclesia:

Paul was writing from prison. He who was so concerned and anxious to be going about caring for the brethren, was unjustly confined and kept in bonds. And though he was so powerful a preacher of righteousness, and though workers were so few, still God left him in prison for years at a time. Why? The ways of God are not our ways. There are many aspects to His wisdom and His purpose. He has other things to accomplish for which an imprisoned Paul was more powerful than a Paul at liberty.

How difficult it is to bring ourselves to realize the hard realities of these sufferings of the men of God in the past! But we must, for all these things have essential lessons for our salvation, and unless we in reverent humility learn them, then for us they have suffered in vain.

Why did God allow Paul to be put and kept in such distressing and humiliating and frustrating circumstances, when he could have been triumphantly spreading the Gospel far and wide? The progress of God's work is not to be measured by outward results. The eternal results are deep and hidden things.

Paul rejoiced in the beatings and abuse and hardships he experienced, in that he was completing the sufferings of Christ for the ecclesia. The wise of the world would have long scientific names for Paul's rejoicing at what they would consider useless suffering, and which would reflect upon his mental balance but how little does natural man know of the ways of the Spirit of God! How careful we must be to keep an independent mind, undefiled by the world's foolish, passing theories.

Does Paul's viewpoint seem beautiful and reasonable and satisfying to us, or does it seem foolish? In this we can test our spiritual perception. We must try to perceive the beauty and meaning of the ways of God.

What good did the sufferings of Paul do for the Ecclesia of Christ? What good did the sufferings of Christ do for his Body's sake? We know he had to die, but why did he have to suffer?

The answer lies in the deep problems involved in the development of the characters of his brethren—the principles to be established—the lessons to be taught—the transforming bond of love to be created by the power of righteousness. Perhaps we realize all too little the seriousness and importance of what must be done in breaking down the hard shell of the natural man.

The sufferings of Christ and of Paul—gladly endured in love for the brethren—should help us in breaking up the thoughtless hardness of our hearts. This should be kept constantly before our minds—the vision of these self-sacrificing men. Then gradually we shall see things in a clear, divine light.

We must learn and share the glorious secret of their joy in tribulation. It is all a matter of perspective—of where the heart is fixed—of what the hopes are centered on—of what is realized to be important, and what is seen to be desirable.

Animal comfort and pleasure is not the supreme essence of goodness, though the world measures its civilization and progress by it. Spiritual joy is a far deeper and more intense enjoyment, and it has no relation to either physical comfort or material possession.

These men realized that in the deep wisdom of God their sufferings were purposeful and necessary in bringing many sons to glory—necessary in breaking up the hard clods of the flesh and bringing to perfection the beautiful fruits of the Spirit. Even of Jesus himself it was said (Heb. 5:8)—

"He learned obedience by the things that he suffered."

Bro Growcott - BYT 4. 40

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

When Miriam and Aaron spoke against Moses, Yahweh summoned the three before him, and addressed them, saying,

"If there be a prophet among you (Israelites), I, Yahweh, will make myself known unto him in a vision, and will speak unto him in a dream. Not so my servant Moses, who is faithful over all mine house. I will speak with him mouth to mouth, even in sight and not in riddles, and the Image of Yahweh shall he behold"- Numb. 12:6-8.  

"Not in riddles, and the Image of Yahweh shall he behold," is rendered by the King of Egypt's seventy translators,

"not through ænigmas and the glory of the Lord shall he behold."

By vision and dream was the ænigmatical mode of revelation in which Yahweh communicated his truth to the prophets, much of which they could not unravel.

It was too ænigmatical for them, and even for angels-1 Pet. 1:10-12. This ænigma was the salvation of lives in connection with the sufferings of the Christ, and the glory that should follow. The Image of Yahweh came into Moses' sight on the Mount of Transfiguration; Moses spake with him mouth to mouth, of his decease, which he should accomplish at Jerusalem-Luke 9:31.

This was the basis of the ænigma; for without that decease there would be no salvation of lives, or souls, no joint-heirship with the Christ in his kingdom and glory.

Isaiah, in vision, saw Jesus, "the King, Yahweh of armies," as contemporary with "the whole earth being full of his glory"-ch. 6:3-5; John 12:41; 14:9; but he did not see him in glory at the head of his armies, in the ænigma of his decease and resurrection for the remission of the sins of those Jews and Gentiles who should share with him in that glory.

It was revealed to Isaiah and the rest of the prophets, that their diligent search for a solution to this ænigma, was in vain; inasmuch as it was purposely hidden from them; but would be revealed at a future time.

But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory

Herald of the Kingdom and Age to Come, May 1856.