Christian knowledge came into conflict with the theosophical tendencies that were so prevalent in many ancient schools of thought. In this con- nexion St. Paul's Epistle to the Colossians is of chief importance. The Apostle deals in this Epistle with claims that had been made by certain Chris-
tians to a higher Christian life through means that involved ascetic and ritual practices, and from arguments that rested on speculative and theo- sophic principles. It is unnecessary for the present purpose to decide whether these heresies arose from a latent Gnosticism or from certain features of Judaism ; but, if Judaism was the source, it was a Judaism influenced by the thought and spirit of the Diaspora. This may be judged by the kind of speculations in which they indulge, especially in the cosmical dualism that they shadow forth and in the belief in an endless series of angelic beings as mediators between God and men. St. Paul does not denounce all speculative knowledge, but opposes it by a higher knowledge of Jesus Christ. He develops the teaching about Christ so that He is presented not only as a full and perfect Saviour for men, but also as the Lord of the Universe, in whom all things, even angels, were created, and as the fullness of all things, by whom both men and angels were made at one with God. This insistence on the cosmical value of Christ carries with it the best refutation of all extra- Christian theosophical teaching.
LiTERATCRE. — H. J. Holtztnann, NT Theologie, 1896, i. 476- 486 ; A. E. Garvie, in Mansfield College Essays, 1909, p. 161 ; J. Y. Simpson, The Spiritual Interpretation of Nature, 1912, p. 11 ; J. R. Illingwortii, Reason and Revelation, 1902, p. 44 ; A. Chandler, Faith and Experience, 1911 ; W. P. DuBose, 7'he Reason of Life, 1911, p. 198 ; J. Denney, The Way Ever- lasting, 1911, p. 26 ; W. M. Macgregor, Jesus Christ the So7i of God, 1907, p. 175 ; W. G. Rutherford, The Key of Know- ledge, 1901, p. 1 ; artt. in HDB (J. Denney), SDB (J. H. Maude), and CE (A. J. Maas) ; see also art. Ignorance.
D. Macrae Tod. KORAH CKopi, hence called Core in the AV).— His rebellion and punishment (Nu 16) are alluded to by Jude (v.^*).
LABOUR. — Greek and Roman thought regarded those who lived by labour as indispensable but contemptible necessities. Jewish teaching stood in strong contrast to this. ' Hate not laborious work ' (Sir 7^*) was accepted as a rule of life. Even the scholar was to spend some of his time in manual work (Schiirer, HJP ii. i. [Edinburgh, 1885] § 25). The apostolic writers repeat and emphasize this principle. A man who does no work is to them a parasite (2 Th 3'"). In the Thessalonian Church the expectation of the speedy return of the Lord had been made an excuse by many for the abandonment of their daily work. St. Paul meets this by reminding his converts how, when he had preached to them, he had taught them to welcome a life of labour. It brings with it three good effects — quietness of spirit, honour- able standing among neighbours, and independ- ence of other men's alms (1 Th 4'"-, 2 Th 3'-). To these he adds in Eph 4-^ the ability to help those who are in need. It is possible, as von Dobschiitz suggests, that this had been forgotten not only at Thessalonica, but also at Jerusalem, and that that fact was one of the causes of the distress among Christians there.
St. Paul enforced liis teachingby his own example. He had l)een taught at Tarsus the local trade of tent-making, and by practising this (cf. Ac 18^) maintained himself while evangelizing. That he might be no burden to others, he willingly worked overtime ( ' nigiit and day,' 1 Th 2"). His roughened hands showed the severity of his toil (Ac 20"^"^'^). In 1 Co a" he mentions Barnabas as another who
lived by the same rule — a striking instance of self- discipline in view of his past history (cf. Ac 4^**).
The justification of this high view of labour can be seen in St. Paul's treatment of the jjosition of slaves (Eph B^-^, Col Z-^-i^). There was a danger that slaves might suppose that, as in the eyes of God they were of equal value with their masters, they need not do their work very care- fully. But St. Paul forbids all scamping of work ('not in the way of eyeservice'). It is to be done thoroughly, because they are servants not so much of earthly masters as of Christ, who has an absolute claim on their best, and will see to their reward.
It was the custom among Jewish artisans to maintain anyone of their own craft who was seek- ing work until his search was successful. In the Didachc (xii. ) a similar rule is laid down for Chris- tians. But such help is to be given for two or three days only, to avoid imposture. If a man does not know a trade, he is to learn one. Similar advice is given in Ep. Barn, (x.), where Christians are forbidden to keep company with the idle.
Modern conditions call for a renewed emphasis on the apostolic teaching about labour. The principles which it embodies are a warning, to the wealthy not to consider themselves exempt from labour, if they would be accounted Christians, and to the workman not to be content with less than the best in his work, because anything less is un- worthy of the Heavenly Master.