THE K I N G ’ S BUS I NESS it, having our real life, our “ life-power” our “ life-interests” in it), do ye sub ject yourselves to ordinances?” There were those in Colossae who were trying to reduce the Christian life to a set of rules (ordinances,, viz., thou shalt do this, and thou shalt not do that, you may do this and you may not do that, etc.)'. Paul says to them, “ No, no! such rules are the rudiments of this world. You died with Christ from such things,” This same error that had arisen in Col ossae is today as active as ever in the world. Men try to reduce Christianity to a system of rules, but the Christian life is not a set of rules, it is a life -of union with a crucified and risen Christ (Rom. 6:3, 4; 7:4, R. V.), under the guidance of the living Spirit and not of a set of rules (Rom. 8:14). Paul goes on to explain what he means by “ rudiments” and “ ordinances,” viz., “ handle not, nor taste, nor touch.” The Jewish law was full of such prescrip tions. They were right in their place, as “ rudiments,” but in Christianity we passed out of these elementary studies of childhood into the higher grades of worship (cf. Rom. 8:14, 15; Gal. 4: 1-10; Matt. 15:1-20; 1 Tim. 4 :3). Many professed Christians today are still in these rudiments from which we died in and with Christ. Of course, this does not mean that in Christ we are at liberty to touch anything that is morally unclean (2 Cor. 6:17; 7 :1 ); nor do that by which another might he made to stumble (Rom. 14:14-23; 1 Cor. 8:13, R. V .). Strangely enough this 21st verse, which contains the “ rudiments” and “ ordinances” which Paul repudiates, is by many torn out of its context and quoted as if it were the law of Christian life. Paul further says of the things which are thus for bidden by the legalists, “ all which things are to perish with the using,” more literally, “ which are all for cor ruption with the using up,” i. e., they are not of moral and eternal character, but merely material and passing, as is seen in their decay when used (cf. Matt. 15:17); therefore, holy living does not consist in rules about these perishable things. These rules, “ handle not, nor taste, nor touch” are “ after (or, accord ing to) the precepts and doctrines of men.” They are man-made, not God given (cf. Matt. 15:9, R. Y .; Mark 7: 7, R. V.; Isa. 29:13, R. V.). There is a vast amount of man-made religion in the world. Paul says still further of these rules for conduct, forbidding to
1097 handle, taste or even touch this thing or that, “ which things have indeed (do indeed have) a show; (not the reality) of wisdom.” Then he tells how they have the show of wisdom, “ in will wor ship (i. e., a self-chosen religious serv ice, not ordained Of Gpd hut imposed by ourselves), and humility (the abas ing of self, without command of God), and severity to the body.” How many today pride themselves in an austere treatment of the body that God does not require of them, and how proud, some of them are of their “ humility.” Of course, loyalty to God and zeal in forwarding the Gospel oftentimes leads into great physical hardships (cf. 2 Cor. 11:24-27), but the true Christian does not seek these things but rejoices in them when they come in the path of duty. Paul’s final comment on these rules of conduct, of abstinence, is that they “ are not of any value against the indulgence of- the flesh.” History abundantly proves this statement of Paul’s. The man who has the most rules of abstinence and boasts most of the hard way in which- he treats his flesh ie oftentimes the most carnal in other directions pnd often has the most frightful falls in the very direc tion where he made his hardest fight. Rules will not deliver us from the flesh, only the indwelling Spirit can do that (cf. Gal. 5:16-zd; Rom. 8:13). TUESDAY, Dec. 3. Col. 3:1. In vs. 16-23 of the preceding chap ter Paul has drawn some negative prac tical conclusions from our position as dead and risen with Christ, and shown us how a holy life cannot be attained. In the opening verses of chapter 3, he draws some positive conclusions from our position as dead and risen with Christ and shows how a holy life can be attained. While there is no value in rules for the conduct of life, dictat ing what one should do at every turn, there is an immeasurable value in liv ing in the power of the thought that we are identified with Christ in His death and resurrection. Paul begins his statement with the word “ If.” The “ if” does not express doubt or conjec ture, but as often elsewhere in the New Testament, it states a fact which is the ground of a conclusion that is to be based upon the fact. The fact stated is that, when He arose we arose in and with Him. The word since expresses in our English idiom the force of what
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