Chapter XXVII (continued, part 21)
to promote her growth in holiness, and her completeness in Christ. Not one suff'ering is lost (Psalm 56. 8). All her members have thus a mutual interest in one another's sufl'erlngs (1 Corinthians 12. 26). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers sliould regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan. 25. am Greek, "I vas made a minister:" resuming v. 23, " whereof I Paul was made a minister." dispensation—the stcivardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (Luke
without. Sanetification, as the fruit, is here treated of; jus-
tification, by Christ's reconciliation, as the tree, having preceded (Ephesians 1.4; 5.26,27; Titus 2. 14). At the same time, our sanetification is regarded here as perfect In Christ, into whom we are grafted at regeneration or conversion, and who Is "made of God unto us (perfect) Banctiflcation" (1 Corinthians 1. 30; 1 Peter 1. 2; .^ule 1): not merely p?-o£rre«swe sanetification, which is the gradual development oC the sanetification which Christ is made to the believer from the first, in bis slglit— in God's sight, at Christ's appearing. 33. If—"Assuming tliat," d-c. : not Otherwise shall ye be so presented at His appearing (v. 22). grounded— Greefc, "founded," "fixed on the foundation"
12. 42; 1 Corintliians 4. 1, 2; 'J. 17; Ephesians 3. 2). which
is given— CJreefc, "which was given." for you—with a view to you, Gentiles (v. "27; Romans 15.16). to fulfil—to bring it fully to all: the end of his stewardship: "fully preached" (Romans 15. 19). "The /itijicM of Christ (v. 19), and of the times (Ephesians 1. 10) required him so to do."
(cf. Note, Ephesians 3. 17; Luke 6. 48, 49). settled—" stead-
fast." " Grounded" respects tlie /oMJMta</oji, on which believers rest; "settled," their own steadfastness (1 Peter 5.
10). 1 Corinthians 15. 58 has the same Greek, not moved away—by the false teacliers. tUe hope of tlte gospel— (Ephesians 1. 18.) whlcli ye liavc heard . . . wlilcli wag preached to every creature . . . whereof I . . . am . . . a minister—Three arguments .against Miei r being "moved away from the Gospel:" (1.) Their having heard
[BenoisIj.] 36. the mystery (Notes, Ephesians 1. 9, 10;
3. 5-9.) 1-lie mystery, once hidden, now revealed, Is redemption for tlie whole .Gentile world, as well us for the Jews, "Christ In yon (Gentiles) the hope of glory" (v. 27). from ages—" fvoni," according to Alfoud, refers to time, not " hidden from :" from the time of the ages; still what
Is meant is, that the m.vstery was hidden from the bein(tt
it; (2.) the universality of the preaching of it; (3.) Paul's ministry in it. For "to (Greek, 'in') every crcalurc," the oldest MSS. read, " in all creation." Cf. " in all the woi ld,"
living in those "ages." The "ages" are the vast successiv* periods marked by successive orders of beings and stages of creation. Greek, "Qions," a word used by the Gnostics
V. 6; "all things ... In earth," v. 20 (Mark l(i. 15): thus he Implies that the Gospel from which lie urges them not to be Tnmied, has this mark of truth, viz., the universality of Its announcement, which accords with the command and
for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (ch. 2. 18), teaches, that the mystery of redemp-
Paul Commendelh his otvn Mlnidry. COLOSSlAMS II. An Exhortation to Steadfastness.
F.A.STNESS IN CHRIST ; FrOJI WHOM HE WARNS THEM NOT TO BE Led away by False Wisdom. 1. For-Heexplainsln what respect he " laboured striving" (ch. 1. 29). Translate as Greek, " I wish you to know liow great a conflict (the same
tlon was hidilen In God's pnrposps in Christ, alike from the angelic beings (cf. Ephesians 3. 10) of the pve-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages . . . the generations." mafle manifest to Ills saints—to His apostles and prophets primarily (Ephesians 3. 5), and through them to nil His
Greek word as In ch. 1. 29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison)
Baints. 27. wo»Jd—rather as Oreek, "willed" or "was pleased to make known." He resolves all into God's good pleoMire and v:ill, that man should not glory save in God's
I liave for you." them at Liaodicea—exposed to the same danger from false teachers as the Colossians (cf. ch. 4. 16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh—including those in Hierapolis (ch. 4. 13). Paul considered himself a "debtor" to all the Gentiles (Romans 1.
grace, what—How full and inexhaustible! the riches of the glory of this mystery-He accumulates phrase on phrase to enhance tlie greatness of the blessing in Christ bestowe'd by God on the Gentiles. Cf. ch. 2. 3, "all the treasures" of wisdom. Ephesians 3. 8, " the unsearchable riches of Christ;" Ephesians 1. 7, "riches of His grace." " The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (ch. 3, 4; Romans 5. 2; 8. 17, 18; Ephesians 1. 18). This sense is proved by the following: "Chi ist in you the hope of tlie {so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which tiie mystery revealed now raises you. You were "without Christ, and having no hajye" (Ephesians 2.
14). "His face" and presence would have been a "com-
fort" (t). 2; Acts 20. 38). Cf. ch. 1.4,7,8, iir proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest c<m/iic< with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the yJei/i, I am with you in the Spirit" (u. 5). 3. Translate, "That their hearts
wiaj/ be comforted." The " their," compared with "you"
(u. 4), proves that in u. 1 the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," Including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expi-essly says, " I have conflict." Thus it is an abbreviated mode of expression for, " That your and their hearts maybe comforted." Alford translates, "contirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense,
12). Now you have "(Christ in you the hope of the glory" just mentioned. Alford translates, " Christ among you," to answer to " this mystery among the Gentiles." But the whole clause, " Clirist in you (Ephesians 3. 17) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, ch. 3. 3; Galatians 2. 20) the hope of glory" (your manifested life). .The contrast (antithesis) between " Christ in you" now as your hidden
too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends. [Davenant.] Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare ; and also by being released from doubts on learning from the apos-
life, and " the hope of glory'' hereafter to be manifested, requires this translation. 38. preach—rather as Greek, "announce" or "proclaim." warning , . . teaching "Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faiHi, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching, every . . . every man without distinction of Jew or Gentile, great or small (Romans 10. 12, 13). in all wisilom—with all the wisdom in our method of teaching that we possess: so Alford. But V. 9, and ch. 3. 16, favour Estids' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, butinstructingail in the perfect knowledge of the jnysteries of faith which is the true ivisdom (cf. 1 Corinthians 2. 6, 7; 12. 8; Ephesians 1. 17). present—(iVo?e,
tle, that the doctrine whicli they had heard from Epaphras was true and certain. In writing to churclies which he had instructed face to face, he enters into particular details concerning tliem, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation, being translate as Greek in oldest MSS., "Tliey being knit together." in love—the bond and element of per-
fect knitting together; the antidote to the dividing schismatical eSect of false doctrine. Love to God and to one another in Christ, unto—the object and end of their being " knit together." all riches Greek, " all the riches of the full assurance (1 Thessalonians 1. 5; Hebrews 6. 11; 10.
V. 22)—at Christ's coming, every man—Paul is zealous
lest the false teachers should seduce one single soul of
CJhrist's people at Colosse. .So each individual among them should be zealous for himself and his neighbour. Even one soul is of incalculable value, pei-fect In Christ who is the element in living union with whom alone each believer can find perfection : perfectly instructed (Ephesians
22) of </ie (Christian) understanding." The accumulation of phrases, not only " understanding," but " the full assurance understanding;" not only this, but "the richea
of," &e. ; not only this, but " all the riches of," <tc., implies how he desires to impress them witli the momentous importance of the subject in hand, to transl., " unto." acknowledgment—The Greek implies, " full and accurate knowledge." Itisadistinct tfreefcword from "knowledge,"
4. 1.3) in doctrine, and full grown or matured in faith and practice. " Jesus" is omitted in all the oldest MSS. 29. WKerennto viz., "to present every man perfect in
CJhrlst." 1 also labour—rather, " I labouralso." I not only "proclaim" {EnglUh Version, "preach") Christ, but I labour also, striving-in "conflict" (ch. 2. 1) of spirit (cf. Romans 8. 26). The same Greek word is used of Epaphras
t). 3. AliFonn translates, "thorough . . . knowledge." jlcknowledgment hardly is strong enough ; they did in a measure acknoivledge the truth ; what they wanted was the
full and accurate knowledge of it (cf. Notes, ch. 1. 9, 10 ; Phllippians 1. 9). of God, and of the Fa ther, and of Christ —The oldest MS.S. omit "and of the Father, and of;" then
(ch. 4. 12), "labouring ferventl}/ for you in prayers:" lU., "agonizing," "striving as in the agonj^ of a contest." So Jesus in Gethsemane when praying (Luke 22. 44): so "strive" (the same Oreek word, "agonize"), Luke 13. 24. So Jacob "wrestled" In prayer (Genesis 32.21-29). Cf. "contention," Greek, "agony," or "striving earnestness," 1 Thessalonlans 2. 2. according to his working—Paul avows that he has power to " strive" in spirit for his converts, so far only as CltrUt works in him and by him (Ephesians 3.20; Phllipplans 4.13). mightily— JiY., "in power "
translate, " Of God {viz.) Christ." Two very old MSS. and
Vulgate read, " Of God the Father of Christ." 3. Translate in the Greek order, " In whom (not as Alford, ' in which' mystery ; Clirist is Himself the ' mystery ' (t). 2; 1 'J'imothy
3. 16), and to Christ the relative refer.s) are all the treasures
of wisdom and knowledge hidden." The "all" here, answers to "all" in u. 2; as " treasures " answer to the " riches;'' it is from the treasures that the riches (v. 2) are derived. "Are" is the predicate of tlie sentence; all the treasures are In Him ; hidden is predicated of tlie state'or manaer in which they are In Him. Like a mine of u;»-
Ver.l-2.3. HisStuivimqs in Prayer for theibStead-
Exhortation to be Steadfast in Clirist. COLOSSIANS II. Warning against Vain Traditions.
known and Inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not iu order to remain so; they only need to be explored for you to attain "unto tlie riches" in tliem (u. 2); but until you, Colossians, press after attaining the full knowledge (see Note, v. 2) of them, they remain "hidden." Cf. the parable, Matthew 13. 44, " treasure hid." This sense suits the scope of the apostle, and sets aside Alford's objection that " the treasures arc not hidden, but revealed." "Hidden" plainly answers to " mystery " (v. 2), which is designed by God, if we be faith-
about deep mysteries which they were curious to pry Into,
they lirouglit in human philosophy and pretended traditions to help it, as if one sliould bring a lamp to the sundial to find the hour. [Cautions for times, p. 85.] The falue teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in wliich was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism.
[Neander.] rudiments of the world {Note, Galatians
ful to our privileges, not to remain hidden, but to be revealed (cf. 1 Corinthians 2.7, 8). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden
4.3.) "The rudiments" or elementary lessons ".of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (v. 11, 16, 20; Galatians 4. 1-3). But Neander, " the elements of the world," in the sense, wliat is earthly, carnal and outward, not " the rudiments of reli-
Btate. wisdom general, and as to experimental and prac-
tical truth ; whence comes " understanding " (d. 2). knowledge special and intellectual, in regard to docZn>)aUruth ; whence comes "the full knowledge" (i'. 2). 4. And—"Now."
gion," iu Judaism and heathenism, not after Christ Their boasted higher "philosophy " is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit thej' by their doctrine deny him. 9. For—"Because." r/ief'r "philosophy " (i). 8) is not "after Christ," as all true philosophy is, every thing which comes not from, and tends not to. Him, being a delusion; " For in Him (alone) dwelleth " as in a temple, &c. the fulness
Cf. with " lest any man," &c., v. 8, 16, IS. He refers to the blending of Judaism witli Oriental philosophy, and the combination of this mixture with Christianity, enticing words—plausible as wearing the guise of icisdom and hu-
militi/ (v. IS, 2S). 5. For—Argument against tlieir suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present, joying and lielioldlng—beholding with joy. order—your good order ; answering to " knit together " {v. 2) as a well organized body; the same Oreek as that for "knit together," is used of "the body " of the Church " compacted," in Epheslans 4. 16. Cf. 1 Corinthians 14. 33, 40. steadfastness Greek, ''the firm (or solid) foundation." As "order" expresses the outward aspect of tlie Church ; so "steadfastness " expresses the inner basis on whieli their Church rested. The Greek lit. implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the
(ch. 1. 19; John 14. 10.) of the Godhead-The Greek (Theotes) means the essence and nature of the Godhead, not merelj' the divine perfections and attributes of Divinity {Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God. bodily—not merely as before His incarnation, but now "bodily in Him" as the incarnate word (John 1. 14, 18). Believers by union with Him, partake of His fulness of the Divine nature (John 1. 16; Note, Ephesians 3. 19; 2 Peter 1. 4). 10. Antl—And therefore ; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him)
solid thing which constituted the basis of theirChurch. 6. " As therefore ye received (once for all ; the aorist ten.se ; from Epaphras) Jesus the Christ a.s your Lord (cf. 1 Corintlilaus 12. 3; 2 Corinthians 4. 5; Philippians 3. 8), so walk in Him." He says not merely, "Ye received " the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (John 14.21,23; Galatians 1.16). Ye have received onco for all the Spirit of life in Christ ; caiiy into practice that life in yoar walk (Galatians 5. 2.5). This is the main scope of tlie Epistle. 7. Rooted—(Ephesians 3. 17.) built np— Greek, "being builded up." As "rooted" implies their vitality ; .so " builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of Divine truth, another is employed to supply the idea required. Thus "walking," a third image («. 6), expresses the thought wliich "rooted " and "built," though each suggesting n. thought peculiar to
filled full " of all that you need (John 1. 16). Believers receive of the Divine unction which flows down from their Divine Head and High Priest (Psalm 133. 2). He is
full of the "fulness" itself; v/e, filled from Him. Paul Implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream, of. Christ is " the Head of all ?i/?eand authority" (so the Greek), Ephesians 1. 10; He, therefore, alone, not these subject " authorities" also, is to be adored (u. 18). 11. Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are—rather, as the Greek, "Ye u>ere{m\ce for all) circumcised (spiritually, at your conversion and baptism, Romans 2. 28, 29; Philippians 3.
3) with a (so tlie Greek) circumcision made without hands;" opposed to " the circumcision in the flesh made by hands" (Ephesians 2. 11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mark 14. 58; Hebrews 9. 11; cf. Daniel 2. 45). In ptittlng ofl"—rather as Greek, "\n your putting off;" as an old garment (Ephesians 4. 2'2); alluding to the putting off the loreskin in circumcision, the body of the sing of the flesh—The oldest MSS. read, "the body of the flesh," omitting "of the sins," i. e., "the body," of which the prominent feature \s fles?)iness (cf. Romans 8. 13, where "flesh" and " the body" mutually correspond). This fleshly body. In its sinful aspect, is put ofl" in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the /orcfA-m only was put ofT; In Christian regeneration " the l>ody of the flesh" is spiritually put oflT, at least it is so in Its Ideal conception, however Imperfectly believers realize that Ideal, by Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep tlu^ whole law, is imputed to believers for Justification; and union with whom, In all His vicarious obedience, including lirs circumcision, is the source of our sanctlftcation. Ai.ford makes it explanatory of the previous, "a clriMunclslon made without haiuls," t'i2., "the circumcision brought aiiout by your union witli Clirlst." The former view seems to me better to accord with v. 12'
Itself, could not express, viz., onwai'd motion. " Rooted"
is in the past tense, implying their first conversion, and vi-
tal grafting "in Him." Builded up is present (iu the Greek), Implying their progressive increase in religion by union with Him. Ephesians 2.20 refers to theClinrch; but the passage here to the\T individual progrcKR in edification (Acts 20. 32). gtabllslied—confirmed, as—"even as." abonnding therein with thanksgiving—advancing to fuller maturity (cf. v. 2) In the faitli, "with thanksgiving "
to God as the gracious Author of tliis wl)ole blessing. 8. Translate, " Beware (lit., ' Look ' well) lest there shall be (as
I fear tliere Is: the Greek indicative expresses tliis) any man (pointing to some known emissary of evil, Galatians
1. 7) lending you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. Tlie apostle does not conilemn «H phllosopliy, but " Z7ic pliilosophy " (so Greek) of the Judfelc-orlental heretics at Colosse, which afterwards was developed into Gnosticism. You who may have " the riches o[ fall assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a .tjjoil l)y empty, deceitful philosophy; "riches" are contrasted with spoil; "full " with " vain," or empty (v. 2, 3, 9). nftcr— "according to." tradition at men—opposed to " the fulness of the Godhead." Applied to Jtabbinical traditions, Mark 7. & When men could not make revelation even seem to tell
Paul Ethorleth the Colossians COLOSSIANS II. to Avoid Philosophy and Vain Traditionn
tive of the law, rvritten by the hand of God) is the whole law the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of thp world (Romans 3.
ch. 3. 1,3, 4, which similarly makes the believer, by spirit-
ual union with Christ, to have personal fellowship in the
several states of Christ, viz., His death, resurrection, and
appearing in glory. Nothing was done or suffered by our
19); and in their inaliility to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Romans 2. 15); and as they did not keep this, they were condsmned by it. that vras against us . . . contrary to us Greek, " adversary to
Mediator as such, but may be acted in our souls and rep-
resented in our spirits. Pearson's view, however, is that
0/ Alford. Joshua, the type (not Moses in the wilder-
ness), circumcised the Israelites in Canaan (Joshua 5. 2-9)
the second time; the people that came out of Egypt hav-
us;'" so it is translated, Hebrews 10. 27. "Not only was the law against us by its demands, but also an adversary
ing been circumcised, and afterwards having died in the
wilderness; but those born after the Exodus not having been Jesus, the Antitype, is the author of the true
to us by its accusations." [Bengel.] Tittmann explains the Grecfc, " having a latent contrariety to us;" not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition In' the law itself to our good (Romans 7. 7-12, 14; 1 Corinthians 15.56, Galatians 3.21; Hebrews 10.3). The "writing" is part of "that which was contrary to us;" for "the letter killeth" (Note, 2 Corinthians 3. 6). ' and toolc it— Grec/c, "and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the
circumcision, which is therefore called " the cii-cumcision
of Christ" (Romans 2. 29). As Joshua was "Moses' min-
ister," so Jesus, "minister" of the circumcision for the truth of Gk)d" unto the Gentiles (Romans 15. 8). 13.
Translate, "Having been buried with Him in your haptism." The past participle is here coincident in time
witli the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance ; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous;
cross." Clirist, by bearing the curse of the broken law, has redeemed us from its curse (Galatians 3. 13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds, was by striking a nail through the writing : this seems at that time to have existed in Asia. [Grotius.] The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (Deuteronomy 27. 26; Nehemiah 10.29). 15. Alford, Ellicott,
to insist on literal Immersion in all cases would be mere
legal ceremonialism (Romans 6. 3, 4). are risen—rather as Greek, "were raised with Him." through the faith
of, &c.—by means of your faith in the operation of God ; so "faith of," for "faith in" (Ephesians 3.12; Philippians 3.
9). Faith in God's mighty operation in raising again Jesus, is saving faith (Romans 4. 24; 10. 9); and it is wrought in the soul by His same "mighty working" wiiereby He " raised Jesus from the dead" (Epliesians 1.
&c., translate the Greek to accord with the translation of the same Greek, ch. 3. 9, "Stripping off from Himself the principalities and the powers:" God put off from Him-
self the angels, i. e., their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their " disposition" or ministry (Acts 7.
19, 20). Bengel seems to me (not as Alford understands him) to express the latter sense, inz., " Through the faith which is a work of the operation of God who," &c. Ephesians 1. 19, 20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the
53; Galatians 3. 19; Hebrews 2. 2, 5) : God manifested Himself without a veil in Jesus. "The principalities and the powers" refers back to v. 10, Jesus, "the Head of all principality and power," and ch. 1. 16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Ephesians 1. 21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worshlp, is, whatever part angels may be supposed to liave had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in 2 Corinthians 2. 14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (ch. 1. 20). But the Greek middle
life of faith, as was " wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is faith in (Romans 3.22); but there is no grammatical impropriety in understanding it " the faith which
is the effect of the operation of God'' (Ephesians 2.8; 1 Thessalonians 2. 13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection here-
after (Romans 8. 11.) 13. you, being dead— formerly (Ephesians 2.1,2); even as Christ was among the dead, before that God raised Him "from the dead" (v. 12). sins —rather as Greek Is translated at end of this verse, "trespasses," lit., "fallings aside'' from God's ways; actual transgressions, as that of Adam, uncircumcision of your flesh — your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, i. e., conversion and baptism, you have put off. he quickened—GoD " quickened together With Him" (CHRIST). Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1 Peter 3. 22; 4. 1, 2). forgiven you—So Vulgate and Hilary. But the oldest MSS. read, " us," passing from the particular persons, the Colossians, to the general Church (ch. 1. 14; Ephesians 1. 7). all trespasses Greek, "all our tx-espasses." 14t. Blotting out— GrecA;, " Having wiped out;" coincident in time with "having forgiven you" (v. 13); hereby having cancelled the law's indictment against you. The law (including especially the mm al law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing oode, and as far as " righteousness" (justification) and "Ufe" were sought for by It. It can only produce outward IForks, not inward obedience of the will, which in the believer flows from the Holy Spirit In Him (Romans 3.21
is susceptible of English Version, "Having spoiled," or,
lit. [Tittmann], "having completely stripped," or "despoiled" for Himself (of. Romans 8. 38 ; 1 Corinthians 15.
24; Ephesians 6. 12). English Version accords with Matthew 12. 29 ; Luke 11. 22; Hebrews 2. 14. Translate as the Greek, " The rules and authorities.'" made a show of tliem openly—at His ascension (Notes, Ephesians 4.8; confirming £'ng'ZMA Fersion of this verse), openly—John 7. 4 ; II,
54, supports English Version against Alford's translatiim, " in openness of speech." In It viz.. His cross, or crucifixion: so the Greek fathers translate. Many of .the Latins, "In Hvmself," or "in Him." Ephesians 2 16 favours English Version, " Reconcile ... by the crow, having slain the enmity thereby." If "in Him," i. e., Christ, be read, still the cross will be the place and means of God's triumph in Clirist over the principalities (Epliesians 1.20; 2.5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abode's. As heaven was not yet opened to man before Christ (John 3. 13), so It was not yet shut against demons (Job 1. 6; 2. 1). But at the ascension Satan and his demons were "Judged" and "cast out" by Chilst'8 obedience unto death (.rohnl2. 31; 16.11; Hebrews 2. M; Revelation 12. 5-10), and the Son of man was raised to the throne of God ; thus His resurrection and ascension are a
7.3,4; Galatians 2. 10). the handwriting of ordinances —rather, "in ordinances" (Note, Ephesians 2. 1.5); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representa-
COLOSSIANS II.
and against Legal Irdiiiancet.
fi' liming against Angd^vrsJiipping,
puhliosolemn triumph over the principalities and powers of dealli. It is striliing, tliat the heathen oracles were silenced soon after Clirist's ascension. 16. tlierefore— Because ye are complete in Christ, and God in Him has dispensed witli all subordinate means as essential to acceptance with Him. meat . . . drijik— GreeAr, "eating
ous worship, almost to the exclusion of the latter ; thus the heathen, beginning with adding the worst p of -other deities to that of the Supreme, ended with ceasing to worship Him at all. Nor does it signify much, whether we regard such as directly controlling us (the Pagan view), or as only influencing the Supreme In our behalf (the Churcli of Rome's view); because he from whom I expect happiness or misery, becomes the uppermost object In my mind, whether he give, or only procure It. [Cteutions for Times.] Scripture opposes the idea of "patrons" or "intercessors" (1 Timothy 2. 5, 6). True Christian humility Joins consciousness of utter personal demerit, with a sense of participation in the Divine life through Christ, and in the dignity of our adoption by God. With' out the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic selfabasement {v. 23), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying In the Lord" (1 Corinthians 1. 31). Intruding Into . . . things which he hatli not seen—So very old MSS. and
. . . drinking" (Ftomans 14.1-17). Pay no regard to any one who sits in judgment on you as to legal observances In respect to foods. Iiolyday—a feast yearly. Cf. the three, 1 Chronicles 23. 31. new moon—monthly, tlie sabbatU—Omit "the," which is not in the Greek (cf.
iVeie, Galatians 4. 10). "Sabbaths" (not " the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged (Leviticus 23. 32, 37-39). The weekly sabbath rests on a more permanent foundation, having been Instituted in Paradise to commemorate the completion of creation in six days. Leviticus 2;?. 38 expressly distinguislies " the sabbath of the Lord" from the other sabbaths. A positive precept Is right bemuse it is commanded, and ceases to be obligatQry when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would be not needed. Hebrews 4. 9, "rests," Greek,
Vulgate and Origen read. But the oldest MSS. and LtrCiFER omit "not:" then translate, "Haughtily treading on ('standing on' [Alford]) the things which he hatb seen." Tbegelles refers this to fancied visions of angels. But if St. Paul had meant a fancied seeing, he would have used some qualifying word, as, "which he seemed to see," not " which he hath seen." Plainly the things were actually seen by him, whether of demoniacal origination
" keeping of sabbath" (Isaiah 66. 23). But we cannot, since even Adam, in Innocence, needed one amidst his earthly employments; therefore the sabbath is still needed, and
Is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (Romans 13.8-10). 17. tilings to come—the blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Cf. " ages to come," i. e., the Gospel dispensation (Ephesians 2. 7). Hebrews 2. 5, "the world to come." the body Is of Christ—The real substance (of the blessings typified by the law) belongs to Christ (Hebrews 8. 5; 10.1). 18. beguile — ;mnsZa<e, "Defraud you of your prize," lit., " to adjudge a prize out of hostility away from him who deserves it." [Trench.] "To be umpire in a contest to the detriment of one." This defrauding of their prize the Colossians would suffer, by letting any sell-constituted arbitrator or judge (i. e., false teacher) draw them away from Christ, "the righteous Judge" and Awarder of the prize (2 Timothy 4. 8; James 1. 12; 1 Peter
(1 Samuel 28. 11-20), or phenomena resulting from natural causation, mistaken by him as if supernatural. Paul not stopping to discuss the nature of the things so seen, fixes on the radical error, the tendency of such a one In all this to walk by sense (diz., what he haughtily prides himself on having seen), rather than by faith in the unseen " Head" (v. 19 ; cf. John 20. 29; 2 Corinthians 5. 7 ; Hebrews 11. 1). Thus in the parallelism, "vainly puffed up" answers to "haughtily treading on," or "setting his foot on;" "his fleshly mind" answers to "the things which he hath seen," since his fleshliness betrays itself in priding himself on what lie hath seen, rather than on the iniseen objects of faith. That the things seen may have been of demoniacal origination, appears from 1 Timotliy 4. 1, "Some shall depart from the faith, giving heed to seducing spirits and doctrines of ilevUa" (Greek, "demons"). A warning to modern spiritualists, puffed up—Implying that the previous so called "humility" {Greek, "lowliness of mind") was really a "pufllng up." fleshly mind —Greek, "By the mind of his own flesh." Tlie flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight. Instead
5. 4), to angel-worship. In a -voluntary Imnillity—So "will-worship" (r>. 23). £«.," Delighting [Wahl] In humility:" loving (so the Greek is translated, Mark 12.38, "love to go in long clothing") to indulge himself in a humiHt.i/ r>( his own imposing: a volunteer in humility. [Dalli^us.] Not as Alford, "Let no one of purpose defraud you," &c. Not as GROTitrs, " If he ever so much wish" (to defraud you). For the participle "wishing" or "delighting," is one of the series, and stands in the same category as "Intruding," "puffed up," "not holding;" and the self-pleasing implied in it stands in happy contrast to the (mock) humility with which it seems to me, therefore, to be connected. His "humility," so-called, is a pleasing of
of, in true humility as a member, " holding fast the (unseen) Head." 19. TianMate, "Not holding/as« the Head." He who does not hold Christ solely and supremely above
all others, does not hold Him at all. [Bengel,.] The want of Arm holding of Christ has set him loose to [pry into, and so] "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high In the body. [Alfoud.] A-om wliich—rather, "from whom." all the body— ;'.(?., all the members of the body (Ephesians 4. 16). Joints—the points of union where the supply of nourishment passes to tlie different members, furnishing the body with the materials of growth, bands—the sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Cf. "knit together In love" {v. 2; ch. 3. 14; Ephesians 4. 3). having nourishment ministered—t. e., supplied to It continually. "Receiving ministration." knit together—The Greek is translated "compacted," Ephesians 4. 16: Implying Arm consolidation, with the Increase of God—(Epliosians 4. 16)—i. e., wrought by God, the Autlior and Sustaiiier of the believer's spiritual life. In union with Christ, the Head (1 Corinthians 3. 6); and tending to the honour of God, being worthy of Him, its Author. !J0. Wherefore—The oldest MSS. omit "Wherefore." If ye be denA— Greek, "if ye died (so as to bo freed) from," Ac. (cf. Romans 6. 2;
ie?/.- thus it stands in parallelism to "his fleshly mind"
(its real name, though tie styles It " humility"), as "wishing" or "delighting" does to "puffed up." The Greek for "humility" is " lowliness of mmd," which forms a clearer parallel to "puffed up by his fleshly mind." Underpretext of liumlUty, as if they durst not come directly to God and Christ (like the modern Church of Rome), they Invoked angels: as Judalzers, they Justified this on the ground that tlie law was given by angels. This error continued long In Phrygia (where Colosse and Laodicea were), so tliat the Council of Laodicea (A. d. 360) expressly framed Its 35th canon against the " Angelicl" (as Augustine, llucreses, 39, calls tliem) or " Invokers of angels." Even as late as Theodorkt's time, there were oratories to Michael the archangel. The modern Greeks have a legend that Michael opened a chasm to draw off an Innndatiim threatening the Colosslan Christians. Once men admit the inferior powers to share invocation witli tbe Supreme, the former gradually engrosses all our serl-
7. 2, 3; Galatians 2. 19). rudiments of the world—(u. 8.)
Z%« Ritual Law Abolished. COLOSSIANS III, Where we should Seek Christ.
Carnal, outward, worldly, legal ordinances, ns though living—as though you were not dead to the world like your crucified Lord, into whose death ye were buried (Galatians 6. H; 1 Peter 4.1,2). are ye subject to ordinances—why do ye submit to be made subject to ordinances? Referring to v. H: you are again being made subject to "ordinauces," the "handwriting" of which had been "blotted out" (v. 14). 21. Cf. v. 16, "meat . . . drink " He gives instances of the "ordinances" (v. 20) in the words of their imposers. There Is an ascending climax of superstitious prohibitions. The first Greek word (hupse) is distiuguislied from the third (Uiiges), in that the former means close contact and retention ; tlie lat-
Ver. 1-25. Exhortations to Heavenly Aisrs, as of. POSED TO Earthly, on the Ground of Union to thk Risen Saviour; To Mortify and put off the Old Man, and to put on the New; in Charity, Humility, Words of Edification, Thankfulness; Relative Duties. 1. If . . . then—The connection with ch. 2. 18,
23, is, he had condemned the " fleshly mind" and the " satiating to the full the flesh ;" In contrast to this he now says, "If then ye have been once for all raised up {Greek, aorist) together with Christ" (.viz., at your conversion and baptism, Romans 6. 4). seek those things . . . above (Matthew 6. 33; Philippians 3. 20.) sltteth-rather, as Greek, "Where Christ is, sitting on the right of God" (Ephesians 1. 20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1 Corinthians 15. 47, 48). We are already seated there in Him as our Head ; and hereafter shall be seated by Him, as the Bestower of our
ter, momentary contact (cf. 1 Corinthians 7. 1 ; John 20. 17, Greek, "Hold me not;" "cling not to me"). Translate, " Handle not, neither taste, nor even touch." The tliree re-
fer to meats, "/fand/e not" fa stronger term than "nor even touch"), "nor taste" with the tongue, "nor even touch," however slight the contact. 22. Which—things,
viz., the three things handled, touched, and tasted, are to perish— " are constituted by their very nature) for perishing (or destruction by corruption) in (or with) their using up" (consumption). Therefore they cannot really and lastingly defile a man (Matthew 15. 17; 1 Corinthians
bliss. As Elisha (2 Kings 2. 2) said to Elijah when about to ascend, "As the Lord llveth . . . I will not leave thee;" so we must follow the ascended Saviour with the wings of our meditations and the cliariots of our affections. We should trample upon and subdue our lusts, that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Matthew 6. 21 ; John 12. 32). [Pearson.] Of ourselves we can no more ascend than a bar of iron lift Itself up from tho earth. But the love of Christ is a powerful magnet to draw us up (Ephesians 2. 5, 6). The design of the Gospel
6. 13). after—according to. Referring to v. 20, 21. All these "ordinances" are according to human, not Divine, injunction, doctrines Greek, "teachings." Alford
translates, (doctrinal) "systems." 23. have— GreeA;, "are having;" implying the permanent characteristic which these ordinances are supposed to have, show of -wisdom —rather, "a reputation of wisdom." [Alford.] wlll- -worshlp — arbitrarily-invented worship: would-be-wor-
ship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (Leviticus 10. 1-3). So Uzziah was stricken with leprosy for usurping the of-
is not merely to give rules, but mainly to supply motives to holiness. 2. Translate, "Set your mind on tlie things above, not on the things," Ac. (ch. 2. 20). Contrast " who mind earthly things" (Philippians 3. 19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse tons if unbelievers. 3. The Greefc aorist implies, " For ye have died once for all" (ch. 2. 12 ; Romans
fice of priest (2 Chronicles 26. 16-21). Cf. the will-worship of Saul (1 Samuel 13. 8-14) for which he was doomed to lose his throne. This " voluntary worship" is the counterpart to their "voluntary humility" («. 18): both specious in •ppearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches), but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" {Greek, "lowliness of mind"), whilst virtually rejecting the dignity of direct communion with Christ, the Head, by worshipping of angels, neglecting of the body— Greek, " not sparing of the body," This asceticism seems to have rest«d on tlie Oriental theory that matter is the source of evil. This also looked plausible (cf. 1 Corinthians 9. 27). not In any honour—of the body. As " neglecting of the body" describes Asceticism positively ; so this clause, nega-
6. 4-7). It is not said. Ye mustdie practically to the world; in order to become dead with Christ; but th» latter is assumed as once for all having taken place in tlie regeneration; what believers are told is, Develop this spiritual
life in practice. "No one longs for eternal, incorruptible,, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life." [Augustine.] your life.
. . . hid-Psalm 83. 3—like a seed buried in the earth ; cf. "planted," Romans 6. 5. Cf. Matthew 13. 31 and S3, :'like
. . . leaven . . . hid." As the glory of Christ now is hid; from the world, so also the glory of believers' inner life, proceeding from communion with him, is still hidden with Christ in God; but (v. 4) when Christ, the Source of
tively. Not paying any of that "honour" which is due to the body as redeemed by such a price as the blood of Christ. We should not degrade, but have a just estimation of ourselves, not in ourselves, but in Christ (Acts 13.
this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original. [Neander.] The Christian's secret communion with God will now at times make itself seen, without his intending it (Matthew 5. 14, 16); but his full manifestation is at Christ's manifestation (Matthew 13.
46; 1 Corinthians 3. 21; 6. 15; 7. 23; 12. 23, 24; 1 Thessalonlans 4. 4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in " meats which
profit not those occupied therein" (Hebrews 13. 9), and is consistent with Christian self-respect, the "honour" which belongs to the believer as dedicated to the Lord. Ct " vainly," v. 18. to the satisfying of the flesh—This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-worBhlpof angels. Whilst seeming to denj/ self and the body, they really are pampering the flesh. . Thus "satisfying of the answers to "puffed up by his ^ejWy mind" (t>.
43; Romans 8. 19-23). " It doth not yet appear {Greek, ' isnot yet manifested') wha.t we shall be" (1 Jolin 3. 2; 1 Peter
1. 7). As yet Christians do not always recognize the " life" of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Psalm 51. ; Romans 7). In God—to whom Christ has ascended. Our " life" is " laid up for" us in God
(ch. 1. 5), and is secured by the decree of Him wlio is Invisible to the world (2 Timothy 4. 8). 4. Translate, " When , Christ shall be manifested who is our life (John 11. 25; 14.
18), 80 that "flesLi" Is used in its ethical sense, "the carnal nature" as opposed to the spiritual; not in the sense, "body." Tlie Greek for "satisfying," implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition." [HiLARYTiiE Deacon, In Benoel.] Tradition puffs up; it clogs the heavenly perceptions. They pat away true " honour" that they may "satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh
6, 19), then shall ye also will) Him be manifested in glory"
(1 Peter 4. 13). The spiritual li fe our souls have now in Him/ shall be extended to our bodies (Romans 8. 11). then— and not till then. Those err who tlilnk to find a perfect Church before then. The true Churcli is now militant. Borne errs In trying to set up a Church now regnant and'
(rfc,, self-righteousness), though seeming to mortify It.
An Exhortation to Mortification, COLOSSIANS III. to Put off the Old Man, and Put mi Chria.
trlnmphant. The true Chnrch shall be visible as a perfect and reigning Clinic h, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papftcy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased
was created, that he might strive after It and attain It. Trench thinks God in the double statement (Genesis 1.
26), contemplates both man's first creation and his being "reneived in knowledge after the image of Him that created Him." 11. When—translate, "Wherein," viz., In the sphere of the renewed man. neither . . . nor . . . nor . . . noT~translate &s Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham, and those not,
to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for. [Aitbeh-
is abolished), circumcision and unci rcumcision (the difference of legal standing between the circumcised and nncircumcised Is done away, Galatians 6. 15)— bondman, freeman." The present Chnrch is one called end of theflesh, and the present world-course (Ephesians 2. 2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection : and this because Satan has such power now over the flesh and the world. At Christ's coming, when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Daniel 7. 14,22, 27; Luke 19. 17, 19; Revelation 20. 1-6; 3. 21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now In their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Clirist becomes the power which transfigures nature. In the time of the new heaven and the new earth ; as, before.
IJIN.] 5. Mortify Greek, "Make a corpse of;" "make dead;" "put to death." therefore—(iVo^e, v. 3.) Follow out to its necessary consequence the fact of your having once /or all died with Christ spiritually at your regeneration, by daily "deadening your members," of which united " the body of the sins of the flesh" consists (ch. 2. 11). "The members" to be mortified are the fleshly instruments of lust, in so far as the members of the body are abused to such purposes. Habitually repress and do violence to corrupt desires of which the members are the instruments (cf. Romans 6. 19; 8. 13; Galatians 5. 24, 25). Ttpon the earth—where they find their support [Bengel]
(cf. V. 2, " things on earth"). See Ephesians 5. 3, 4. inordinate affection—" lustful passion." evil concupiscence —more general than the last [Alford], the disorder of the external senses; "lustful passion," lust within. [Bengel.] covetousness—marked off by the Greek article as forming a whole genus by itself, distinct from the genus containing the various species just enumerated. It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (1 Timothy 6.
10). which Is i.e., inasmuch as it is "idolatry." Cf.
Jfote; Ephesians 4. 19, on its connection with sins of impu-
rity. iSeyand mammon are deified in the heart instead of God (Matthew 6. 2i ; Note, Ephesians 5. 5). 6. {Note, EpheBians 5. 6.) 7. sometime— "once." wallied . . . when ye lived in tltem—These sins were the very element in which ye " lived " (before ye became once for all dead with Christ to them); no wonder, then, that ye "tcalked" in them. Cf. on the opposite side, " living in the Spirit," having as its legitimate consequence, "walking in the Spirit" (Galatians 5. 25). The living comes first in both cases, the walking follows. 8. But now—that ye are no longer living in them, ye also—like other believers ; answering to "ye also" (v. 7) like other unbelievers formerly, put off—" Do ye also put away all these," viz., those just enumerated, and those which follow. [At^ford.] anger, wrath {Note, Ephesians 4. 31.) blasphemy—rather, " reviling," " evil-speaking," as it is translated Ephesians 4. 31. fllthy communication—The context favours the transla-
It first transfigured the spiritual, then the political and social word. Scytlilan—heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ In another (1 Corinthians 7. 22; Galatians 3. 28). Christ la all-Christ absorbs In Himself all distinctions, being to all alike, everything that thej' need for Justification, sanctification, and glorification (1 Corinthians 1. 30; S.
21-23; Galatians 2.20). in all—who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from CSirist. The unity of the Divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek "and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture. 12. the elect of God —There is no "the" in the Greek, "God's elect" (cf. Romans 8. 3; 1 Thessalonians 1. 4). The order of the words " elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the
tion, " abusive language," rat her than impure conversation. " Foul'language" best retains the ambiguity of the original. 9. (Epliesians 4. 22, 25.) ftnt off— Greek, "wJiolly pwt off;" utterly renounced. [Tittmann.] the old man—the unregenerate nature which ye had before conversion, his deeds—habits of acting. 10. tl»e new man {Note, Ephesians 4. 23.) Here {neon) the Greek, means "the recently-pwt-on nature;" that lately received at regeneration (see Note, Ephesians 4. 23, 24). whicli is renewed — Greek, "which is being renewed" (anakainoumenon)
«anc<j/Jeri, feeling God's tore, imitate it. [Benqel.] bowela of mercies — Some of the oldest MSS. read singular, "mercy." Bowels express the j-earning compassion, which has its seat in the heart, and which we feel to act on our Inward parts (Genesis 43. 30; Jeremiah 31.20; Luke
1.78, Margin), humbleness of mind—True "lowliness of mind :" not the mock " humility " of the false teachers
viz.. Its development into a perfectly renewed nature is continually progressing to completion, in knowledge rather as the Greek, " unto perfect knowledge" {Notes, ch.
(ch. 2. 23; Ephesians 4. 2, 32). 13. Forliearing— as to present offences, forgiving—as to past ortences. quarrel—rather as Greek, "cause of blame," "cause of complaint." Christ—who had so Infinitely greater cause of complaint against us. The oldest MSS. and Vulgate read " the Lord." English Version is supported by one very old MS. and old versions. It seems to have crept In from Ephesians 4. 32. 14. above—rather "over," as In Ephesians &
1. 6, 9, 10). Perfect knowledge of God excludes all sin (Joh n 17. 3). after the image of htm that created him
viz., of God that created the neiv man (Ephesians 2. 10; 4.
2i). The new creation Is analogous to the first creation
(2 Corinthians 4.6). As man was then made in the Image of God naturally, so now spiritually. But the imago of God formed in us by the Spirit of God, is as much more glorious than that borne by Adam, as the Second Man, the Ijord from heaven, is more glorious than the first man. Genesis 1. 20, "Let us make man In our linage, after our
16. Charity, which Is the crowning grace, covering the multitude of others' sins (1 Peter 4. 8), must overlie all the other graces enumerated, which is—/. e., for it is; lit., "wJiich thing is." bond of perfectness—An upper gar^ ment which completes and keeps together the rest, which, without It, would be loose and disconnected. Seeming graces, where love Is wanting, are mere hypocrisy. Jn»- tlflcatlon by faith. Is assumed as already having taken place In those whom Paul addresses, v. 12, "elect of Chyl,
likeness." The "image" is claimed for man, 1 Corinthians 11.7; the " likeness," James .3. 9. Ouigkn (i'rincijjto
8. 6) tauglit, the <<wini7e was something ni which all were •roated, and wliJchccontinued to man after the fall (Gcn-
Ottis 9. 6). iTVio likeness was something towards which man m
Exhortation to Charity, Humility, COLOSSIANS IV. and other Christian Duties.
V. 18, and v. 11, " Christ is all." God and the Father—The oldest MSS. omit "and," which seems to have crept in from Ephesians 5. 20. by Mm— Greek, " through Him" as the channel of His grace to us, and of our tlianksgiving to Him (John 14. 6, end). 18. to your own hugbandg The oldest MSS. omit "own," which crept in from Ephesians 5.22. as it Is lit In the Lord Greek, "was fit," Implying that there was at Colosse some degree of failure In fulfilling this duty, "as it was your duty to have done as disciples of the Lord." 19. (Ephesians 5. 22-33.) be not bitter—ill-tempered, and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there. 20. (Ephesians 6. 1.) nnto the Lord—The oldest MSS. read, "in tlie Lord,"
Iioly . . . beloved," and ch. 2. 12; so that there Is no plea here for Rome's view of Justification by works. Love and its works "per/eci," i.e., manifest the full maturity of faith developed (Matthew 5. U, 48). Love ... be ye
perfect, <tc. (James 2. 21, 22; 1 John 2. 5). "If we love one another, God's love is perfected in us " (Romans 13. 8 ; 1 Colinthians 13. ; lTimothyl.5; IJohn 4. 12). Asto"bond,"
cf. ch. 2. 2, "knit together in love" (Epiiesians 4. 3), "keep the unity of the Spirit in tlie bond of peace." 15. pence c^God—Tlie oldest MSS. and versions read, "The peace of Christ" (cf. Philippians 4.7). "The peace of God." rherefore Christ is God. Peace was His legacy to His dis-
ciples before He left them (John 14. 27), " My peace I give nnto you." Peace is peculiarly His to give. Peace follows
i.e., this is acceptable to God wlien it is done in the Lord,
toie(v. 14; Ephesians 4.2,3). rule lit., "sitas umpire;" the same Greek verb simple, as appears compounded (ch.
1)12., from the principle of faith, and as disciples in union with the Lord. ai. (Epiiesians 0. 4.) It is a different Greek verb, therefore translate here, "Irritate not." By perpetual fault-finding " children" are "discouraged" or "disheartened." A broken-down spirit Is fatal to youth. [Bengel.] 33. (Ephesians 0. 5, 6.) This Is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, wliom we fear, singleness —"simplicity of heart." fearing God—The oldest MSS. read, " the Lord." 33. And—Omitted in the oldest MSS.
2. 18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Clirlst be your umpire ruling in your hearts, your reward is sure. " Let tlie peace of Christ act as umpire when anger, envy, and such passions arise, and restrain tliem." Let not those passions give the award, so that j-ou should be swayed by them, but let Christ's peace be the decider of everything. In your hearts—Many wear a peaceful countenance and speak peace with tlie mouth, whilst war is
in their hearts (Psalm 28. 3 ; 55. 21). to the which—t. e.,
(cf. Ephesians 6. 7, 8). Cf. tlie same principle in the case of all men, Hezekiah (2 Chronicles 31. 21 ; Romans 12. 11). do, do It—Tm'o distinct Greek verbs, "Whatsoever ye do, work at it" (or labour at it), heartily—not from servile constraint, but with hearty good will. 34. the reward of tlie Inheritance—"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive tlie compensation (or recompense, which will make ample amends for your having no earthly possession, as slaves now)consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Romans 4. 14; Galatlans 3. 18). for ye serve—The oldest MS.S. omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" cf. v. 23, " To the Lord and not unto men" (1 Corinthians 7. 22, 28). 35. But—The oldest MSS. read, " for," which accords with "serve ye," &c. (i'. 24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights : (trans-
witii a view to which state of Christian peace (Isaiah 26.
S); 1 Corinthians 7. 15, " God hath called us to peace." ye are called— <7reefc, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all
called. ii» one body—(Ephesians 4. 4)—The unity of the body is a strong argument for " peace " among the mem-
bers, be ye thankful—for your " calling." Not to have "peace ruling in your hearts" would be inconsistent witli the "calling in one body," and would be practical unthankfulness to God who called us (Ephesians 5. 4, 19, 20). 16. The form which "thankfulness" (v. 15) ought to take. I<etthe -word of Christ—The Gospel word by which ye have been called, richly—(ch. 2. 2 ; Romans 15. 14)—In all wisdom—Ai/FORD joins this clause with " teaching," &c., not witli "dwell In you," as English Version, for so we find in ch. 1. 28, "teaciiing in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hearts" (so
late) "For he that doeth wrong shall receive back the urrong which he hath done (by just ietribution#n kind), and there Is no respect of persons" with tlie Great Judge in the day of the Lord. He favours the master no more than the slave (Revelation 6. 15).
tlie Greek order), and . . . and—The oldest MSS. read "psalms, hymns, spiritual songs" {Note, Ephesians
5. 19). At the Agapse or Love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart, that the moutli should give it utterance in hymns of instruction, admonition, and praise (cf. Deuteronomy 6. 7). Tektdllian, Apology, 39, records that at the Love-feasts, after tlie water had been furnished for the hands and the lights had been lit, according a.sany had the power, whether by his remembrance cf Scripture, or by his powers of composition, he used to be Invited to sing praises to God for the common good. Paul contrasts (as in Ephesians 5. 18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen leasts. Singing usually formed part of the entertainment at Greek banquets (cf. James 5. 13). with grace Greek, "in grace," the element in which your singing Is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, x)iz., the heart as well as the voice; singing (cf. ti.
Ver. 1-18. Exhortations Continued. To Prayer. Wisdom in Relation to the Unconverted : As to THE Bearers op the Epistle, Tychicus and OnesiMus: Closing .Salutations. 1. give— Greek, "render:"
lU., " afford." equal-i. e., as the slaves owe their duties to you, so you equally ov/e to them your duties as masters.
Cf. "ye masters do the same things" {Note, Epiiesians 6. 9). Alfohd translates, "fairness," "equity," which gives a large and liberal iutepretation of justice ii. common matters (Philemou 16). knowing—(Ch. 3. 24.) ye also—as well as tliey. 3. Continue— G-'reeA;, " Cotilinue persever-
iiigly," "persevere" (Ephesians 6.18), "watching thereunto;" here, "watch in the same," or "in it," i. e.. In prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills, witli tlinnksgtving—
15, " peace . . . rule in your hearts"), the psalm of love and praise being In the heart before it finds vent by the lips, and even when It is not actually expressed by tlic voice, as In closet-worship. The Greek order forbids English
for everything, whether Joyful, or sorrowful, mercies ttunporal and spiritual, national, family, and iiidivldna!
(1 Corinthians 14. 17; Pliilipplans 4. 0 ; 1 Tliessaloiiians 5.
18). 3. for us—myself and Timotliy (cli. 1. 1). a door of utterance translate, "a door for the word." Not as in Ephesians 6. 19, where power of "utterance" is liis peti-
I'ertton, " with grace iu your hearts;" rather, "singing In your hearts." to the Lord—The oldest MSS. read, " to God." IT. LU., "And everything wliat-soever ye do . . . do all," <tc. ; this Includes words as well as dcedi. in the name of the Lord Jeaua as disciples called In/ His name €u His, seeking His guidance and help, and desiring to act so to gain His approval (Romans 14. 8; 1 Corinthians
tion. Here it Is an opportunity for preaching the word, which woulil lie best afforded by his release from prlsou
(1 Corinthians 10. 9 ; 2 Corinthians 2.12; I'lilletnon 22; Revelation 3. 8). to speak—so that wo may speak, tlie mystery of Christ—(Ch. 1. 27.) for which . . . fnXto—on 381
10.31; 2 Corinthians 5. 15; lPeter4. 11). Cf. "In the Lord,"
Paul Saiutelh the Brethren, COLOSSIANS IV. and Wisheth them all Prosperity.
account of which I am (not only " an ambassador," EpTiesians 6. 20, but) also in bonds. 4. Alford thinks that Paul asks their prayers for his release as if itwere»the tnly way by which he could "make it (the Gospel) manifest" as he ought. But whilst this is included In their subject of prayer, Pliilipplans 1. 12, 13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even whilst he remained Imprisoned (cf.
diers" (Philippians 2.25; Philemon 2), whose warfare is "the good fight of faith." Mark—John Mark (Acts 12. 12,
2.7); the Evangelist according to tradition, sister's son— rather, "cousin," or "kinsman to Barnabas;" the latter being the better known is introduced to designate Mark. The relationship naturally accounts for Barnabas' selection of Mark as his companion when otherwise qualified
and also for Mark's mother's house at Jerusalem being the place of resort of Christians there (Acts 12. 12). Tlie family belonged to Cyprus (Acts 4. 36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Acts 13. 4), and for Mark's accompanying them readily so far, it being the country of his family; and for Paul's rejecting him at the second journey for not having gone further than Perga, in Pamphylia, but having gone thence home to his mother at Jerusalem (Matthew 10. .37) on the first journey (Acts 1.3. 13). touching whom—viz., Mark, ye received commandments—possibly before the writing of this Epistle; or the "commandments"' were verbal by Tychicus, and accompanying thi-g letter, since the past tense was nsed by the ancients (where we use the
2 Timothy 2. 9). 5. {Notes, Ephesians 5. 15, 16.) in wUdom—Practical Christian prudence, tliem . . . witltout —Those not in the Christian brotherhood (1 Corinthians
5. 12 ; 1 Thessalonians i. 12). The brethren, through love, will make allowances for an Indiscreet act or word of a brother ; the world will make none. Therefore be the more ou your guard in your Intercourse with the latter, lest you be a stumbling-block to their conversion, redeemtng the time—The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, i. e., to buy up an article out of the market, so as to make the largest profit from It." [Coxybeare and Howson.] G. •»vitU grace— Greek, "IN grace" as its element (ch. 3. 16; Ephesia'ns 4. 29). Contrast the case of those " of the world" who "therefore speak of the world" (1 John 4. 5). Even the smallest leaf of the believer shoulrl be full of the sap of the Holy Spirit (Jeremiah 17. 7, 8). His conversation should be cheerful without levity, serious without gloom. Cf. Luke 4. 22; John 7. 46, as to Jesus' speech, seasoned with salt—i. e., the savour of fresh and lively spiritual wisdom and earnestness, excluding all " corrupt communication," and also tasteless insipidity (Matthew 5. 13; Mark 9. 50; Ephesians 4. 29). Cf. all the sacrifices seasoned with salt (Leviticus 2. 13). Not far from Colosse, in Phrygla, there was a salt lake, which gives to the image here the more appropriateness, liow ye ought lo answer every man—(1 Peter 3. 15.) 7. Tycliicus (Note, Ephesians 6. 2.) who is a beloved brotlier—rather, " the beloved brother ;" the article " tlie" marks him as ruell known to them. 8. for the same purpose— Gj'cefc, "for this very purpose." tliat he might Itnow your estate translate, "that he may know your state:" answering to v. 7. So one verj' old MS. and Vul-
present) in relation to the time which it would be when the letter was read by the Colossians. Thus (Philemon 19), "I have written," for "I write." The substance of them was, " If he come unto you, receive him." St. Paul's rejection of him on his second missionary journey, because he had turned back at Perga on the first journey (Acts 13.