(Chapter 2:20-23)
Here we have the application spiritually of these two great truths, the death and the resurrection of Christ. They had been already put together in verse 12. "Buried with him in baptism, wherein also ye are risen with him." "And you, being dead in your sins, hath he quickened together with him." v. 13. Now, from verse 20 to 23, we have the consequences of being thus dead with Christ, as in chapter 3, from the first verse onward, we have the meaning of the resurrection of Christ-that which it secures and to which the Holy Ghost calls us as thus risen with Christ.
The use that is made of our death with Christ is not that we are redeemed. In this point of view the blood of Christ is ever made prominent. It is not that the forgiveness of all trespasses is omitted, but the death of Christ and our association with Him goes much farther here and introduces us to another line of truth altogether. We might have seen the offering of His body, the shedding of His blood, and there might have been no presentation of death with Him. What is here founded upon our being dead with Christ is the having nothing to do with nature or the world in the things of God. The whole force of the world's religion denies death with Christ; it does not see and will not admit the total ruin of man as he is. What the world thinks of in a religion is that which will suit people in every variety of condition. Human wisdom provides for each and all, for the becoming religious observance of the entire population of a land. Thus all decent people, all who are not scandalous livers, etc., are made worshipers, and have a religion adapted to their thoughts of themselves and God, mainly occupied with what man essays to do for God. It is a mixture of heathenism with Jewish forms, and finds its element in certain abstinences as its holiness. As there can be no positive enjoyment of Christ, the negative must be its essential characteristic. God embodied these very elements in Judaism, which was a religion of the flesh and a worldly sanctuary. He Himself made the experiment, so to speak, of an immense system of restrictions, which is the only conceivable plan for a man as such to be holy to the Lord. Hence we find the trial under every advantage of this kind of worship in the Levitical law. Besides the restraint put on man's will morally in the ten words, particular meats and drinks were forbidden. They were not even to touch certain ceremonially unclean objects. All this had to do with man in the flesh, though I doubt not that every ordinance in the Jewish system had a weighty meaning as shadowing better things in Christ. There were always precious truths couched under these forms and ceremonies. The letter kills (that is, the mere outward husk of the system), but the Spirit gives life, wherever there was faith to lay hold of the spiritual import.
Now if we are "dead with Christ," where is the application to us of "touch not, taste not, handle not"? Such injunctions disappear entirely, because, if already and really dead with Christ, I am outside this kind of language and ideas. You may as well exhort a dead man as to his old wants or duties. The old religious system for man in the flesh is absolutely done with for the Christian. It is to contradict the foundation on which he stands, yea, his very baptism. In Christ he is dead to the world. Hence, if a Christian mingle with the world's religion, he invariably loses the sense of being dead with Christ, as well as the true judgment of the world and man. The only means by which the world could ever be religious is by a resort to the law, as we see in every national system, and indeed in every effort to win the acceptance of man as such. But this is now to give up Christ dead and risen, little as men think it.
Here the Apostle seems to allude to the general system of human restriction in religious matters rather than to any particular part of the Old Testament. When a man dies, he leaves behind him his wealth, rank, ease, reputation, energy, that constituted his enjoyment in this life. So does the Christian from the starting point, by virtue of Christ's death and resurrection. Thus it is a great truth on which he is called to act while he is still on the earth. In Christ he is now dead to the world. There is in many Christians the entire overlooking of this truth either as a privilege for enjoyment or as a reality for practice. To them it is a mere mysticism, the idea of being dead and risen with Christ, which they are too humble and reverent to look on and think about. Let me add that it is not the same thing as having life in Christ, for this was of course ever true of believers before there was or could be such a standing as that of being dead and risen with Christ. After the death and resurrection of Christ, such was the great change in this respect that then came in.
It is thus evident that to be dead with Christ takes a person not only out of the world in spirit, but out of the whole system of its religion. "If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances?" Such had been the condition of men, at best, before Christ. They were at the letters, so to speak; the rudiments or elements had their place and trial. But now, the Son of God being come and having given us to know Him that is true, it is the substance and fullness of the truth that we know in knowing Christ. The work of Christ rested on by faith fits the believer now for this place where old things are passed away and all things are made new. "Why, as though living in the world" is a most remarkable expression. It shows that we are not true to our standing, as well as to Christ, if we are as men alive in the world. We have a new life, which is the life of Him who is dead and risen; and this has now brought us into the condition of death to all that is of the world. Hence as to the religion of the world, the Christian has in principle as really done with it as Christ Himself had after His death. What had our Lord from His cross to do with the fasts and feasts of the Jews? Absolutely nothing; neither ought we; and by "we" I mean every real Christian. The time of patience with the Christian Jews is long passed away; there is no longer the smallest ground of excuse in Christendom.
I admit that the great mass of Christians will not hear of such a breach with the world; and thus comes one severe trial of those who see it thus a foundation truth of Christ. Have they in grace made up their minds for His sake to be counted fanatical, foolish, proud, hard, narrow, committing these and all other calumnies to Him who loves them, and knows the end from the beginning? The taking up the rudiments of the world is then a flat practical contradiction to our death with Christ.
The Colossians were in danger of this snare. They did not see why, because they were Christians, they should leave off what seemed good enough done among the Jews or Gentiles. They wanted to hold on to the truth of Christ, but to keep up, or adopt along with it, religious forms which had been observed in olden times. No, says the Apostle, it is Christ who is all our good, and nothing but Christ; we need nothing else. Christ is all. Nothing was so exclusive as Christ and the cross, and yet what was so large? "In him dwelleth all the fullness of the Godhead bodily." But He was rejected. Since then Jewish forms and principles had lost all their ancient value.
In Galatians the Apostle speaks even more strongly than here. He charged those who would observe days and months and times and years with going back to heathenism. "Howbeit then when ye knew not God, yet did service to them which by nature are no gods" (that was their old Gentile condition); "but now after that ye have known God, how turn ye again to the weak and beggarly elements whereunto ye desire again to be in bondage?" They thought that it was to improve on the early simplicity of the gospel, if they borrowed from the law. How little did they expect the apostolic rebuke, that it is as bad for Christians to take up Jewish elements as to turn back to idolatry! It is in truth now shown to be the same principle; such is the light in which the cross of Christ puts these worldly elements. Before many years are over, there may be seen a strange amalgam not merely between the churches, so-called, but between Christendom and Judaism. The loss of the temporalities of the Roman See is no unimportant step in the chain of events. In due time Rome will be left free for the beast to display his power in, Jerusalem becoming the central seat of religion to which Christendom will turn. There will not only be idolatry, but the abomination of desolation; the man of sin will be set up and worshiped in his time. All works on toward a worse evil than even popery itself.
But if such will be the end, the way now is "living in the world," which means that the heart is here, that one has settled down to the world's religion. A Christian, on the contrary, is one who belongs to heaven. The error of embracing these Jewish elements practically denied this, and especially the being dead with Christ. The only sure way to judge of anything is to bring in Christ. The question here is, How stands Christ in view of the world's religion? When He lived here below, He, undoubtedly, went to the temple, owning and practicing the law (however truly the only begotten Son of the Father), for God did; He had not yet given up Israel, man, the earth, all things here below. But where and how is Christ now? One cannot, again, have and keep truth unless it be followed out; and God does not mean that we should possess it otherwise. He gives a testimony; the light shines; but the truth only fills a soul when acted on, else the light that is within becomes darkness; and then how great is that darkness! Need one hesitate to affirm that if a man professed to understand what it is to be dead with Christ and yet went on with the world's religion, he would show himself to be a thoroughly dishonest man? It is more than a want of intelligence. What more solemn, save sacrificing Christ's Person? Those who seem to have the truth but refuse to act upon it, will ere long become enemies of the truth which they do not follow.
The religion of the world has to do with this creation; it belongs to those things of which people can say, "Touch not, taste not, handle not." Take the principle of consecrated buildings, holy places within the holy, sacred vestments, anything of that kind which perishes with the using, all is connected with the world; and the flesh is capable of enjoying it. To say it does not matter where or how we worship God is as bad as any evil. There is nothing worse than indifference in the things of God. Those who are thus careless in what regards God, are not wanting in vigilance as to what concerns themselves. I speak, of course, of the general facts, not of individuals. If we did not know ourselves associated with Christ dead and risen, our worship ought to be a kind of accommodated Judaism, which was the religion of a people living in the world.
Now, on the contrary, all that is entirely judged in the cross to be enmity against God; and Christians are called to have nothing to do with it. There is wonderful blessedness in realizing where the death of Christ puts us. It has quite closed with whatever is alive in the world, with all that a man in the world might value. Living in the world takes two great forms, one superstitious, the other secular, self being necessarily the root of both. Being dead with Christ delivers us from both. Take the American churches as the secular form in religion; the one idea is to make themselves comfortable even in devotion. The idea of worshiping God is gone. They have no notion what it is to be dead with Christ. The greater danger, however, lies on the other or superstitious side, because that has a fine show of humility, piety, and reverence. But those who are truly, wonderfully, delivered through death and resurrection with Christ ought to avoid all reproach of lightness and negligence. Unbecoming behavior is nowhere so painful as where the Christian standing is known, and the ground of God's Church is taken.
Then the Apostle gives us a sample of what these ordinances are. It is not the power of the Spirit of God unfolding the things of Christ, but something that relates to self, chiefly of a negative character. Such of old was the dealing of law with flesh in an evil world. Faith is now entitled to look on Christ in heaven. "Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh." This is not God's will, but man devising means of pleasing Him out of his own head. All this clothes itself with a great apparent lowliness, and cherishes asceticism. It is exactly what philosophy has done-denying the proper place of our bodies. How strikingly, on the contrary, does the New Testament bring out the vast importance of the body! It proclaims, for instance, that our bodies are the temple of the Holy Ghost. This is most important, and, itself the effect of redemption, is the true ground of Christian morals. "Yield up your members as instruments of righteousness to God"; "Present your bodies a living sacrifice," etc.
The philosophic mind of Corinth went on the principle that it mattered not about the body, provided the spirit was all right. The Apostle insists that the body is the temple of the Holy Ghost (1 Cor. 6:19, 2019What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:19‑20)). Further, there is the truth of the resurrection of the body, and not merely the immortality of the soul. The emphasis is upon the body; so that although the body is fallen under sin, the power of the Holy Ghost is there, who is said to dwell in each believer. You cannot reclaim the flesh, you cannot improve the will. The old man has to be judged, denied, treated as vile; but the body is even now made the temple of the Holy Ghost. Adam, before he fell, had body, soul, and spirit; but directly he fell, he acquired self-will—the loving to have his own way. This is a thing we should always treat as evil, and judge ourselves if in any way we allow it to act. What can give a man such power against it as Christ known thus in full delivering grace? Like the captured sword of Goliath, "of weapons there is none like that." If I am dead and risen with Christ, where is the old man? It does not exist in the sight of God; therefore we are not to allow it in the sight of men.
The prime thought of worldly religion is correcting the flesh, and improving the world. The mind finds greater glory in itself by ascetic efforts. Neglect of the body may be at the same time a puffing up of the flesh. It was a heathenish idea, the foster child of philosophy. They willingly believed that the soul was holy if not the body, some contending that the soul came from God and the body from the devil. This was productive of frightful evil, to the destruction of all morality. Is there not an answer in Christ to all these wanderings of the human mind? Receiving the truth in Him, you get that which defeats the object of Satan; but the Holy Ghost alone, if I may so say, makes it to be truth in us. May it be received in the love of it, that thus there may be abundant fruit of righteousness by Jesus Christ to the glory and praise of God.