He introduces here a somewhat abrupt reference to himself, not to vindicate his authority as an apostle, which was not challenged at Colossae, but to emphasize his mission as the apostle of the Gentiles, and to draw the Colossians into closer relations of sympathy with himself.

I. THE APOSTLE'S SUFFERINGS FOR THE CHURCH "Who now rejoice in my sufferings for you, and fill up that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the Church."

1. The nature of his sufferings. These are to be understood by his frequent reference to the afflictions of Christ.

(1) The afflictions of Christ are not

(a) afflictions borne on account of Christ;

(b) nor afflictions imposed by Christ;

(c) nor afflictions which resemble those of Christ;

(d) nor the afflictions which the apostle endures instead of Christ, as supplementing his afflictions; but the afflictions which Christ endures in his suffering Church. The Messiah was "to be afflicted in all their afflictions" (Isaiah 63:9).

(2) How the apostle filled up that which was lacking of Christ's afflictions. Not as if Christ did not suffer all that was necessary to the salvation of men, but left something to be suffered by members like the apostle as a means contributory to their own salvation. Roman Catholics base upon this passage their doctrine of supererogatory merit and indulgences. Some Protestant divines think this position is to be met by distinguishing part of Christ's sufferings as vicariously satisfactory and part as merely edifying by way of example, and represent the apostle as supplementing, not the first, but the last kind of suffering. This view is subject to the grave objection that there were no sufferings of Christ that were not vicariously satisfactory, as there were none that were not likewise designed for edification, comfort, and example. The Roman Catholic view is unsound,

(a) because it contradicts the whole tenor of Scripture (John 19:30; Hebrews 10:1-15);

(b) because it is absurd, for if the apostle supplied in his suffering what Christ failed to supply, nothing remains for other saints to supply by their sufferings.

(3) The apostle shows in the context that his work was not to redeem, but to edify the Church. What, then, is the meaning of the apostle's statement? That the sufferings of the members of Christ are the sufferings of Christ; for the Church is his body, in which he exists, lives, and therefore suffers. All the tribulations of the body are Christ's tribulations.

2. The design or intent of the apostle's sufferings. "For his body's sake, which is the Church." It was for the extension and edification of the Church. He suffers in his natural body - "in my flesh" - for the mystical body. He teaches us:

(1) That we are to seek the advancement of the cause of Christ above our own personal comfort.

(2) That we ought to endure sufferings because they concern the good of others more than ourselves.

(3) That we are not to take care for the flesh or serve the flesh. (Romans 13:14; Galatians 6:8.)

3. The spirit in which the apostle bore his varied sufferings, "I now rejoice in my sufferings for you."

(1) Because they were the means of unspeakable blessing to the Gentiles;

(2) because they would confirm the faith of the Colossians and encourage them to bear suffering with like patience;

(3) because they would contribute to the apostle's own ultimate blessedness (Hebrews 10:34; 1 Peter 1:6, 7).

II. THE SPECIAL DISPENSATION ASSIGNED TO THE APOSTLE FOR THE BENEFIT OF THE GENTILES. "Whereof I was made a minister according to the dispensation of God which was given me to you-ward, to fulfil the Word of God; even the mystery which hath been hid from all ages and generations, but now hath it been manifested to his saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the Hope of glory."

1. The apostle's peculiar mission to the Gentiles. He calls himself here "a minister of the Church," as he has just called himself "a minister of Christ." His commission is from God himself. "A dispensation of God is given to me." God is the Dispenser of all good things to his Church. Hence we infer

(a) that the efficacy of the Word depends much upon God's appointment of his servants;

(b) that his servants ought to be regarded with confidence and love, because they are God's ambassadors and make the Word of God their supreme rule in dispensing the things of God;

(c) that the commission ought to be executed with all faithfulness and diligence (2 Timothy 4:1, 2; 2 Corinthians 2:17; 2 Corinthians 4:2).

2. The design of the dispensation given to the apostle. "To fulfil the Word of God." That is, to give its complete development to the Word of God - "to give its fullest amplitude to, to fill up the measures of, its foreordained universality." Every minister is bound "to fulfil the Word of God" in his ministry,

(1) by preaching the whole counsel of God (Acts 20:27);

(2) by rightly dividing the Word of truth according to the wants of the hearers;

(3) by the application of the promises of the Word (Luke 4:21);

(4) by bringing men to fulfil it in a gospel obedience (Romans 15:18).

3. The long hid but now revealed mystery of the gospel.

(1) It is "Christ in you, the Hope of glory." Here is the true mystery of godliness. It is not Christ, but Christ freely given to the Gentiles.

(a) Christianity is Christ in the heart. "He dwells in our hearts by faith" (Ephesians 3:18). He lives in us (Galatians 2:20). He is in us (2 Corinthians 13:5) if we are not reprobates. If he is in us, then

(α

) we must continue to live by faith (Galatians 2:20);

(β

) we may expect to receive "all the treasures of wisdom and knowledge" that are "hid in him" (Colossians 2:3);

(γ

) we may look for larger measures of his love (Ephesians 3:18);

(δ

) we must keep holy hearts, for he will not dwell in an "evil heart of unbelief" - "The heart is Christ's chamber of presence: shall we not, therefore, keep it with all diligence?"

(ε

) the grace of Christ will be efficacious against all temptations (2 Corinthians 12:9).

(b) Christ in the heart is the Hope of glory.

(α

) He is expressly called "our Hope" (1 Timothy 1:2; Colossians 1:4, 23).

(β

) He is the Hope of glory because he has, as our Forerunner, carried the anchor of our hope within the veil, and fastened it to the two immutable things - the oath and the promise of God - in which it was impossible that he should lie.

(γ

) The resurrection of Christ establishes this hope (1 Corinthians 15:19), We should be of "all men most miserable" without it.

(δ

) We should read the Word, that "through patience and comfort of the Scriptures we may have hope" (Romans 15:4), seeing Christ therein as the ground of our hope for eternity.

(ε

) There is no hope. for man apart from Christ.

(2) The mystery was long hid from the world. Hid from ages and from generations."

(a) This does not mean that the future salvation of the Gentiles was unknown in ancient times; for the prophets are full of it (Isaiah 40:3; Isaiah 62:2; Isaiah 54:1-3).

(b) But the mystery was that the Gentiles should be admitted to the blessings of salvation on equal terms with the Jews.

(3) The mystery was at last made known to the saints

(a) by revelation to the apostle (Ephesians 3:5);

(b) by preaching (Colossians 4:4; Titus 1:3);

(c) by prophetic exposition (Romans 16:26); and

(d) by the actual conversion of the Gentiles themselves without their conformity to Jewish usages. - T. C.

The term "mystery," as here used twice, and often in this epistle, does not describe what is essentially incomprehensible, but rather what was hidden and is now revealed. The gospel is a mystery, but a mystery that is to be preached fully, and into which (as the word borrowed from the ancient mysteries in ver. 28 suggests) every man may be initiated.

I. THE GOSPEL A MYSTERY. All religion deals with mystery. Genuine mystery is the stamp of a religious Divinity — false mystery is the counterfeit superstition stamp. In its aspect to wards the vast, the infinite, the Divine, religion must always have some mystery to man.

II. The gospel a mystery that was LONG SECRET FROM MAN. "The secret things belong unto God." There are hidden facts and laws in nature that science has only gradually discovered, or is now only gradually discovering; hidden moral meanings in nature and history that poets' sight only can descry, and poets' song only describe. There were hidden things in religion that only holy men of old, moved by the Holy Ghost, could reveal.

III. The gospel is a mystery that is NOW FULLY REVEALED. Whatever may have been the guesses of nobler pagans, or the anticipations of patriarchs, or the predictions of prophets, it was only as the pale light of very early dawn upon the hills of antiquity. It was noon when Christ lived, taught, died. The seal was broken, the secret revealed. What secret?

IV. The gospel is THE REVEALED SECRET OF GOD'S UNIVERSAL REDEEMING LOVE. Christ is fully proclaimed, and Christ is the mystery. In Him are all the treasures of God stored away.

1. All the mystery is proclaimed in Christ. As the rainbow has all possible colours in its wondrous are, as the fabled music of the spheres has all possible tones in its chord, so in Christ is all the wisdom, righteousness, love of God.

2. All men may receive the blessings of this mystery. Christ, and Christ freely given to the Gentiles, given to be an indwelling power in them, is the great mystery which, as Paul dwelt in it, made Him proclaim it with newer and deepening joy.

(U. R. Thomas.)

I. THE MYSTERY.

1. The term is borrowed from the ancient systems in which certain rites and doctrines were communicated to the initiated (Philippians 4:12, and the word "perfect," which means "initiated," in ver. 28). Potentous theories have been spun out of this word. The Greek mysteries implied secrecy; the rites were done in deep obscurity; the esoteric doctrines were muttered in the ear. The Christian mysteries are spoken on the housetop, nor does the word imply anything as to the comprehensibility of the doctrines or facts which are so called.

3. We talk about "mysteries," meaning thereby truths that transcend human faculties. But the New Testament mystery may be, and most frequently is, a fact perfectly comprehensible when once spoken. "Behold I show you a mystery: we shall not all sleep," etc. There is nothing incomprehensible in that. We should never have known it if we had not been told; but when told it is quite level with our faculties. The word is most frequently used in connection with the notion of declaring. It frequently occurs in this epistle and in the Ephesians, and in every instance but one refers to a fact perfectly plain when once made known — the entrance of the Gentiles into the Church.

4. Then it follows that" a steward of the mysteries "is simply a man who has truths, formerly unknown but now revealed, in charge to all who will hearken, and neither the claims of a priesthood nor the demand for the unquestioning submission of the intellect have any foundation in this much-abused term.

II. THE SUBSTANCE. OF THE MYSTERY.

1. The wonderful fact that all barriers were broken down. He saw in that the proof and prophecy of the world-wide destination of the gospel. There is no greater revolution in history than the cutting loose, through Him, of Christianity from Judaism, and widening the Church to the width of the race. No wonder that he was misunderstood and hated by Jewish Christians all his days. He thinks of these once heathens and now Christians at Colossae, and of many another little community in Judea, Asia, Greece, and Italy; and as he thinks of how a solid bond of brotherhood bound them together in spite of their differences of race and culture, the vision of the oneness of mankind in the Cross of Christ shines out before him as no other man had seen it till then.

2. That Christ dwelt in their hearts. That dwelling reveals the exuberant abundance of glory. To Paul the "mystery" was all running over with riches, and blazing with fresh radiance, and the possession of Christ was a pledge of future blessedness. The closer we keep to Him the clearer will be our vision of that blessedness. Anything seems more credible to a man who has Christ abiding in Him, than that such a trifle as death should have power to end such a union. This hope is offered to all.

(A. Maclaren, D. D.)

Christ, by His incarnation, answered the vague and unsatisfactory queries of the world.

1. The Second Person of the Godhead was suspected by the ancients to be the active agent of the unknown God. Seneca: "Whoever formed the universe, whether the Almighty God Himself, or that incorporeal reason which was the artificer of these vast concerns."

2. The ancients conceived this Second Person to stand to the First in the relation of a word to the thought which it expresses. Zendavesta: "O, Ormuzd, what is that great word given by God, that living and powerful word, which existed before the heavens, before the waters, before the earth, before the flocks?" Compare Philo's "Philosophy of the Logos" with the Introduction to John's Gospel.

3. The ancients looked for some incarnation of the Divine Word. Persian Serosch, Hindoo Vishnu. : "It is necessary that a Lawgiver be sent from heaven to instruct men; and this Lawgiver must be more than a man." Jewish expectancy.

4. The ancients tried to furnish the ideal of perfect human character — e.g., the ideals of , , Seneca. The mythologic personages. Christ appeared manifestly

(1)perfectly a man,

(2)a perfect man, and challenged all moralists. "Which of you convinceth Me of sin?"

5. The ancients had the idea of atonement. Altars lined the track of history. Christ's cry when coming into the world: "A body hast thou prepared Me. Lo! I come to do thy will." John the Baptist's recognition: "Behold the Lamb of God!"

6. The ancients tried to demonstrate the perpetuity of human life. Our strongest points in the philosophy of immortality announced by Plato. The mythology of Greeks and Scandinavians. Christ's declaration, "I am the Resurrection and the Life," demonstrated by His resurrection.

(Homiletic Review.).

Colossians, Epaphras, Paul, Thessalonians, Timotheus, TimothyColossae, PhilippiAges, Clear, Disclosed, Generations, Hid, Hidden, Kept, Letter, Manifest, Manifested, Mystery, Past, Paul's, Revealed, Saints, Secret, Thessalonians, Truth1. After salutation Paul thanks God for the Colossians' faith;
7. confirms the doctrine of Epaphras;
9. prays further for their increase in grace;
14. describes the supremacy of Christ;
21. encourages them to receive Jesus Christ, and commends his own ministry.

Colossians 1:26

     5195   veil
     5204   age
     5812   concealment
     7155   saints
     9140   last days

Colossians 1:25-26

     5694   generation

Colossians 1:25-27

     1175   God, will of
     2428   gospel, descriptions
     6694   mystery

Colossians 1:26-27

     1403   God, revelation
     4963   past, the

February 11. "Strengthened with all Might unto all Patience" (Col. I. 11).
"Strengthened with all might unto all patience" (Col. i. 11). The apostle prays for the Colossians, that they may be "strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness." It is one thing to endure and show the strain on every muscle of your face, and seem to say with every wrinkle, "Why does not somebody sympathize with me?" It is another to endure the cross, "despising the shame" for the joy set before us. There are some trees in the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 18. "Christ in You" (Col. I. 27).
"Christ in you" (Col. i. 27). How great the difference between the old and the new way of deliverance! One touch of Christ is worth a lifetime of struggling. A sufferer in one of our hospitals was in danger of losing his sight from a small piece of broken needle that had entered his eye. Operation after operation had only irritated it, and driven the foreign substance farther still into the delicate nerves of the sensitive organ. At length a skilful young physician thought of a new expedient. He …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty Fourth Sunday after Trinity Prayer and Spiritual Knowledge.
Text: Colossians 1, 3-14. 3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you, 4 having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints, 5 because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel, 6 which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also, since the day ye heard and knew the grace of God …
Martin Luther—Epistle Sermons, Vol. III

'All Power'
'Strengthened with all power, according to the might of His glory, unto all patience and longsuffering with joy.'--COL. i. 11 (R.V.). There is a wonderful rush and fervour in the prayers of Paul. No parts of his letters are so lofty, so impassioned, so full of his soul, as when he rises from speaking of God to men to speaking to God for men. We have him here setting forth his loving desires for the Colossian Christians in a prayer of remarkable fulness and sweep. Broadly taken, it is for their perfecting …
Alexander Maclaren—Expositions of Holy Scripture

Thankful for Inheritance
'Giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light.'--COL. i. 12 (R.V.) It is interesting to notice how much the thought of inheritance seems to have been filling the Apostle's mind during his writing of Ephesians and Colossians. Its recurrence is one of the points of contact between them. For example, in Ephesians, we read, 'In whom also were made a heritage' (i. 11); 'An earnest of our inheritance' (i. 14); 'His inheritance in the saints' …
Alexander Maclaren—Expositions of Holy Scripture

Saints, Believers, Brethren
' . . . The saints and faithful brethren in Christ.'--COL. i. 2. 'The disciples were called Christians first in Antioch,' says the Acts of the Apostles. It was a name given by outsiders, and like most of the instances where a sect, or school, or party is labelled with the name of its founder, it was given in scorn. It hit and yet missed its mark. The early believers were Christians, that is, Christ's men, but they were not merely a group of followers of a man, like many other groups of whom the …
Alexander Maclaren—Expositions of Holy Scripture

Christian Endeavour
'I also labour, striving according to His working, which worketh in me mightily.'--COL. i. 29. I have chosen this text principally because it brings together the two subjects which are naturally before us to-day. All 'Western Christendom,' as it is called, is to-day commemorating the Pentecostal gift. My text speaks about that power that 'worketh in us mightily.' True, the Apostle is speaking in reference to the fiery energy and persistent toil which characterised him in proclaiming Christ, that …
Alexander Maclaren—Expositions of Holy Scripture

The Gospel-Hope
'The hope of the Gospel.'--COL. i. 5. 'God never sends mouths but He sends meat to feed them,' says the old proverb. And yet it seems as if that were scarcely true in regard to that strange faculty called Hope. It may well be a question whether on the whole it has given us more pleasure than pain. How seldom it has been a true prophet! How perpetually its pictures have been too highly coloured! It has cast illusions over the future, colouring the far-off hills with glorious purple which, reached, …
Alexander Maclaren—Expositions of Holy Scripture

The Next Performance is Mainly Directed against Faith in the Church...
The next performance is mainly directed against faith in the Church, as a society of Divine origin. "The Rev. Henry Bristow Wilson, B.D., Vicar of Great Staughton, Hunts," claims that a National Church shall be regarded as a purely secular Institution,--the spontaneous development of the State. "If all priests and ministers of religion could at one moment be swept from the face of the Earth, they would soon be reproduced [76] ." The Church is concerned with Ethics, not with Divinity. It should therefore …
John William Burgon—Inspiration and Interpretation

All Fulness in Christ
The text is a great deep, we cannot explore it, but we will voyage over its surface joyously, the Holy Spirit giving us a favorable wind. Here are plenteous provisions far exceeding, those of Solomon, though at the sight of that royal profusion, Sheba's queen felt that there was no more spirit in her, and declared that the half had not been told to her. It may give some sort of order to our thoughts if they fall under four heads. What is here spoken of--"all fullness." Where is it placed--"in him," …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Thankful Service.
(Twenty-fourth Sunday after Trinity.) COL. i. 12. "Giving thanks." In one of our northern coal-pits there was a little boy employed in a lonely and dangerous part of the mine. One day a visitor to the coal-pit asked the boy about his work, and the child answered, "Yes, it is very lonely here, but I pick up the little bits of candle thrown away by the colliers, and join them together, and when I get a light I sing." My brothers, every day of our lives we are picking up blessings which the loving …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Twenty-Third Day for the Holy Spirit in Your Own Work
WHAT TO PRAY.--For the Holy Spirit in your own Work "I labour, striving according to His working, which worketh in me mightily."--COL. i. 29. You have your own special work; make it a work of intercession. Paul laboured, striving according to the working of God in him. Remember, God is not only the Creator, but the Great Workman, who worketh all in all. You can only do your work in His strength, by Him working in you through the Spirit. Intercede much for those among whom you work, till God gives …
Andrew Murray—The Ministry of Intercession

Knowledge and Obedience.
"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; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father."--COL. i. 9-12. The Epistles …
W. H. Griffith Thomas—The Prayers of St. Paul

The Inheritance.
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.--Ep. to the Colossians i. 12. To have a share in any earthly inheritance, is to diminish the share of the other inheritors. In the inheritance of the saints, that which each has, goes to increase the possession of the rest. Hear what Dante puts in the mouth of his guide, as they pass through Purgatory:-- Perche s'appuntano i vostri desiri Dove per compagnia parte si scema, Invidia muove …
George MacDonald—Unspoken Sermons

The Disciple, -- Master, if Thou Wouldst Make a Special Manifestation of Thyself to The...
The Disciple,--Master, if Thou wouldst make a special manifestation of Thyself to the world, men would no longer doubt the existence of God and Thy own divinity, but all would believe and enter on the path of righteousness. The Master,--1. My son, the inner state of every man I know well, and to each heart in accordance with its needs I make Myself known; and for bringing men into the way of righteousness there is no better means than the manifestation of Myself. For man I became man that he might …
Sadhu Sundar Singh—At The Master's Feet

Victory Found
AT THE close of this little volume it seems fitting to recount again a wonderful personal experience, narrated in The Sunday School Times of December 7, 1918. I do not remember the time when I did not have in some degree a love for the Lord Jesus Christ as my Saviour. When not quite twelve years of age, at a revival meeting, I publicly accepted and confessed Christ as my Lord and Master. From that time there grew up in my heart a deep yearning to know Christ in a more real way, for he seemed so unreal, …
Rosalind Goforth—How I Know God Answers Prayer

section 3
But we will go back from this glimpse of God's ultimate purpose for us, to watch the process by which it is reached, so far as we can trace it in the ripening of the little annuals. The figure will not give us all the steps by which God gets His way in the intricacies of a human soul: we shall see no hint in it of the cleansing and filling that is needed in sinful man before he can follow the path of the plant. It shows us some of the Divine principles of the new life rather than a set sequence of …
I. Lilias Trotter—Parables of the Christ-life

Christ and Man in the Atonement
OUR conception of the relations subsisting between God and man, of the manner in which these relations are affected by sin, and particularly of the Scripture doctrine of the connection between sin and death, must determine, to a great extent, our attitude to the Atonement. The Atonement, as the New Testament presents it, assumes the connection of sin and death. Apart from some sense and recognition of such connection, the mediation of forgiveness through the death of Christ can only appear an arbitrary, …
James Denney—The Death of Christ

The Mystical Union with Immanuel.
"Christ in you the hope of glory." --Col. i. 27. The union of believers with Christ their Head is not effected by instilling a divine-human life-tincture into the soul. There is no divine-human life. There is a most holy Person, who unites in Himself the divine and the human life; but both natures continue unmixed, unblended, each retaining its own properties. And since there is no divine-human life in Jesus, He can not instil it into us. We do heartily acknowledge that there is a certain conformity …
Abraham Kuyper—The Work of the Holy Spirit

A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians …
Thomas Watson—A Body of Divinity

Fourthly; all the [Credenda, Or] Doctrines, which the True, Simple, and Uncorrupted Christian Religion Teaches,
(that is, not only those plain doctrines which it requires to be believed as fundamental and of necessity to eternal salvation, but even all the doctrines which it teaches as matters of truth,) are, though indeed many of them not discoverable by bare reason unassisted with revelation; yet, when discovered by revelation, apparently most agreeable to sound unprejudiced reason, have every one of them a natural tendency, and a direct and powerful influence to reform men's minds, and correct their manners, …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den? …
Thomas Watson—A Divine Cordial

Of Love to God
I proceed to the second general branch of the text. The persons interested in this privilege. They are lovers of God. "All things work together for good, to them that love God." Despisers and haters of God have no lot or part in this privilege. It is children's bread, it belongs only to them that love God. Because love is the very heart and spirit of religion, I shall the more fully treat upon this; and for the further discussion of it, let us notice these five things concerning love to God. 1. The …
Thomas Watson—A Divine Cordial

The Rise of the Assyrian Empire
PHOENICIA AND THE NORTHERN NATIONS AFTER THE DEATH OP RAMSES III.--THE FIRST ASSYRIAN EMPIRE: TIGLATH-PILESUR I.--THE ARAMAEANS AND THE KHATI. The continuance of Egyptian influence over Syrian civilization after the death of Ramses III.--Egyptian myths in Phoenicia: Osiris and Isis at Byblos--Horus, Thot, and the origin of the Egyptian alphabet--The tombs at Arvad and the Kabr-Hiram; Egyptian designs in Phoenician glass and goldsmiths'work--Commerce with Egypt, the withdrawal of Phoenician colonies …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

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