Bible Commentary (1871–1879 Edition)
Addreu. COLOSSIANS I. Introduction.
THE EPISTLE OF PAUL THE APOSTLE TO THE
COLOSSIANS.
INTRODUCTION.
The QENtriiTENESS of this Epistle is attested by Justin Martyr, Contra Tryphonen, p. 311, b., who quotes "the flrstborn of every creature," in reference to Christ, from cli. 1. 15. Theophilus of Antioch, to Aulolj/cJius, 2. p. 100. IbeNus, 3. 14, 1, quotes expressly from this " Epistle to the Colossians " (ch. 4. It). Clement of Alexandria, Stromala,
1. p. 325, quotes ch. 1. 28 ; also elsewhere he quotes ch. 1. 9-11, 28; 2. 2, &c. ; 2. 8; 3. 12, H; 4. 2;3,&c. TERTULLiAN,X>e Preeacriplione ?icereticorum, ch. 7., quotes ch. 2. 8 ; and De Reaurreeiione carnis, ch. 23., he quotes ch. 2. 12, 20, and ch. 3. 1, 2. Obigen, Contra Celsus, 5. 8, quotes ch. 2. 18, 19.
Colosse (or, as it is spelt in the best MSS., "Colassaa") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (cf. ch. 2. 13). Alford infers from ch. 2. 1 (see note there), that Paul had not seen its members, and tlierefore could not have been its founder, as Theodoret tliought. Ch. 1. 7, 8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must liave been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrj'gia (Acts 18. 24); for otherwise he must have visited tlie Colossians, whicli ch. 2. 1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1 Corinthians 3. 6, 10; 4. 15; 1 Thessalonians 1; 5;
2.1. It is only in the Epistles, Romans and Ephesians, and tliis Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of tlieir conversion ; in that to the Ephesians, owing to the general nature of the Epistle. Probably during tiie " two years" of Paul's slay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Acts 19. 10, 26), Epaphras, Philemon, Arcliippu.s, Apphia (Philemon 2. 13, 19) and other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. Tliis will account for their personal acquaintance with, and attachment to, Paul and liis fellow-ministers, and for his loving language as to them, and their counter salutations to liim. So also with respect to " them at Laodicea" (ch. 2. 1).
The Object of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and tlie completeness of the redemption wrought by Him ; hence tliey ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life. Ch. 2. 16, " new moon, sablxith days," shows that the false teaching opposed in this Epistle is that of Judaizing Cliristians. Tliese mixed up with pure Cliristianity Oriental theosopliy and ange! worsliip, and the asceticism of certain sections of the Jews, especially the Essenes. Cf. Josepiics, Bell. Jiid., 2. 8; 2. 13. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to neavenly purity and intelligence, tlian llie simple Gospel affords. CoNYBEARBand Howson think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek pliilosphy of Pliilo's school, combining with it tlie Rabbinical theosophy and angelology which al'terv/ards was eml)odied in the Cabbala. Ct. JoSEVUVH, Anticjuitiex, VI.
4, from whicli we know that Alexander tlie Great had garrisoned the towns of Lydia and Phryyia witli 2000 Mesopotamian and Babylonian Jews in tlie time of a threatened revolt. The Plirygiaiis themselves liad a mystic tendency in tlieir worsliip of Cybele, which inclined them to receive the more readily the incipient Gnasticisin of Judaizers, which afterward developed itself into tlie strangest heresies. In tlie Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1 Timothy 4. 1-3; 6. 5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.
The Place from whicli it was written seems to have been Rome, during his first imprisonment there (Acts 28). In my Introduction to the Epistle to the Epliesians, it was sliown that tlie three Epi«tles, Epliesians, Colossians and Philemon, were sent at the same time, viz., during the freer portion of his imprisonment, before tlie death of Burrus. Ch.
4. 3, 4; Ephesians 6. 19, 20, imply greater freedom tlian he had whilst writing to the Pliilippians, after the promotion of Tigellinus to be Prretorian Prefect. See Introduction to Philippians. This Epistle, though ca-n-ied by the same bearer, Tychicus, wlio bore that to the Ephesians, was vrriltm previously to that Epistle ; for many plirases similar in both appear in the more expanded form In the papistic to the Ephesians
(cf. also 7iote, Ephesians 6. 21). The Epistle to the Laodiceans (ch. 4. 16) was iirritten before that to the Colossians, but probably was sent by him to Laodicea at the same time witli that to the Church at Colosse.
The Style is peculiar : many Greek phrases occur here, found nowhere else. Cf. ch. 2. 8, " 4/>oii yon;" "making a show of them openly" (ch.2. 15); "beguile of your reward," and " intruding" (y. 18); "will-worship;" " sall-irying"
(t). 20); "filthy communication" (ch. 3. 8); " rule" (cli. 3. 15) ; " comfort" (ch. 4. 11). The loftiness and artifielal elahoiatlon of style correspond to the majestic nature of his tlieme, the majesty of Christ's person and olllce, in conlrM.t to the beggarly system of the Judaizers, the discussion of which was forced on him by the contro Veisy. Hence i.imes his use of unusual phraseology. On the other hand, in the Epistle to the Epliesians, subsequently written, in whU:h he was not so liampered by the exigencies of controversy, he dilates on the same glorious truths, so cong4'nial to lum, more at large, freely and uiicontroveislally, in the fuller outpouring of his spirit, with less of the elaborate anil .mtl Miellcal language of system, such as was needed in cautioning the Colossians against the particular errors tlireaiening llieni. Hence arises the striking similarity of many of the phrases in the two Epistles written aViout the same I line, and generally in the same vein of spiritual tliought; whilst the peculiar phnises of the Epistle to the Colossians are sncb as are natural, considering the conlroverwiul purpose of that Epistle.
OWN Ministry of tjie Mystekv. 1. t»y <l»«' will of OoU — Hreek, " Ihrou;//!," Ac. (cf. note, 1 Corinthians 1. 1). Timo» thy— (Cf. notes, 2 Corinthians 1.1; Philippians 1.1.) He was with Paul at the time of writing in Home. He tiaj been coiupanion ol Paul In ills llrst tour tUrou|.jli Pliry-
CHAPTER I.
Ver. 1-29. Address: Introduction: Confirming Epaphras' Tbaohing: The Glories of Christ: THANKSOI VINO AND I'UAYEU FOR THE COLOS.SIANS : lIlS 370
Pavi Confirmelh the Doctrine oj Epaphras, COLOSSIANS I. and Prayeth for their Increase in Grace.
gla, In which Colosse was. Hence the Colossians seem to have associated him with Paul in their aflections, and theapostlejoinshim with himself in the address. Neither, probably, had seen the Colossiau Church (cf. ch. 2. 1); but had seen, during their tour through Phrygia, individual
In your behalf as a minister of Christ;" hinting that he la one not to be set aside for the new and erroneous teachers
(ch. 2). Most of the oldest MSS. read, " for (or in behalf of) VS." Vulgate, however, with one of the oldest MSS., supports English Version. 8. your love— (ti. 4)— "to all the saints." in tlie Spirit—the sphere or element in which alone true love is found ; as distinguished from the state of those "in the flesh" (Romans 8. 9). Yet even they needed to be stirred up to greater love (ch. 3. 12-14). Love
C!olossians, as Epaphras, Philemon, Archippus, and Apphla (Philemon 2), who when converted brought the Gospel to their native city. 3. Colosse—Written in the oldest MSS., "Colasse." As "saints" implies union with God, •o 'the faithful brethren" union with Christian men. [Bengel.] and the Lord Jesus Christ—Supported by some oldest MSS., omitted by others of equal autiquity.
i thelirst and chief fruit of the Spirit 'Galatiaus 5.22). 9. we also—on our part, heard it—(f. 4). pray—Here he states what in particular he prays for ; as In v. 3 he stated generally the fact of his prajnng for them, to desire-" to make request." miglit be filled—rather, " may be filled ;"
3. &c.—Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (Ephesians 1. 15, 16). We—I and Timothy, and the Father—So some of the oldest MSS. read. But others better omit the "and," which probably crept In from Ephesians 1. 3. praying altvays for yon—with thanksgiving (Philippians -1. 6). See next verse. 4. Since we heard lit., " Having heard," &c. The language implies that he had only heard of, and not seen them (ch. 2. 1). Cf. Romans 1. 8, where like language is used of a Church which he had not at the time a verb often found in this Epistle (ch. 4. 12, 17). knowledge— GVee/c, ''full and accurate knowledge." Akin to the Greek for " knew" {Nole, v. 6). of his will—as to how ye ought to walk (Ephesians 5. 17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Ephesians 1. 9, 10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (ch. 2. 18). [Esticjs.] There seems to have been a want of knowledge among the Colossians, notwithstanding their general excellencies; hence he so often dwells on this subject (v. 28; ch. 2. 2, 3; 3. 10, 15; 4. 5, 6), On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge, wisdom—often mentioned in this Epistle, as opposed to the
Visitpd. love ... to all—the absent, as well as those present. [Bengel.] 5. For—to be joined with the words Immediately preceding: "The love which ye have to all the saints because of (lit., on account of ) the hope," Ac. The hope of eternal life will never be in us an inactive principle, but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing
(false) "philosophy" and "show of wisdom" (ch. 2. 8, 23; cf. Ephesians 1. 8). understanding—sagacity to discern what on each occasion is suited to the place and the time;
Is more effectual for this purpose than the sense of God's free grace. [Calvin.] laid uji-a treasure laid up so as to be out of danger of being lost (2 Timothy
Its seat is "the understanding" or intellect; wisdom is more general, and has its seat in the whole compassof the faculties of tlie soul. [Bengel.] "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake." [Quoted by Gaussen.] Knowledge Is desirable only when seasoned by "spiritual understanding." 10. Greek, "So as to walk," &c. ; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of tlie Ijord—(Ephesians 4. 1.) unto—so as In every way to be well-pleasing to God. pleasing lit., " desire of pleasing." being fruitful Greek, " bearing fruit." This is the first, manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God" (or as the oldest MSS. read, " gr'owing BY the full knov/ledge of God") ; thus, as the Gospel word
4. 8). Faith, love, and hope (v. i, 5), comprise the sum of Christianity. Cf. v. 23, "the hope of the Gospel." lit heaven Greek, " in the heavens." -whereof ye heard before— v/z., at the time when it was preached to you. in the -word, <fcc.—That "hope" formed part of " the word of the truth of the Gospel" (cf. Ephesians 1. 13), i. e., part of the Gospel truth preached unto you. 6. Wliich is come unto yon— Oreek, " Which is present among you," i. e., which has come to, and remains with, you. He speaks of the word as a living person present among thein. as it is In all the world— virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (Matthew 13. 38; 21. 14; 28. 19). However, the true reading, and that of the oldest MSS.,
(v. 6) was said to " bring forth fruit," and to " grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knovledge of God, the more of that "Itnowledge" (v. 9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer. [Alfobd.] The third manifestation of their walk is (v. 11), "Being strengthened with all might," &c. The fourth is (v. 12), " Giving thanks unto the Father," &c. 11. Greek, " Being made mighty with (lit., in) all might." according to his glorious power—rather, "according to the power (the characteristic of ' His glory,' here appropriate to St. Paul's argument, Ephesians 1. 19 ; 6. 10; as its exuberant ' riches,' in Ephesians 3. 16) of His glory." His power is Inseparable from His glory (Romans 6. 4). unto all patience—so as to attain to all patient endurance: persevering, enduring continuance in the faith, in spite of trials of persecuis that which omit-s the following " and," thus (the "it iV oi English Version is not in the original Greek): "As in all the world it is bringing forth fruit and groxviiiy (so the oldest MSS. read ; English Veision omits ' and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached In all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout,' all the world, heard ,of It—rather, " heard it." and knew—rather, "came to know;" became fully experimentally acquainted with, the grace of God in truth—i.e.. In Its truth, and with true knowledge. [ALFORD.] 7. Ab ye also learned—"Also" is omitted in the oldest MSS. The insertion implied, that those inserting it thought that Paul had preached the Gospel to the Colossians, «« weii as Epaphras. Whereas the omission in the oldest MSS. implies that Epaphras alone was the founder of the Church at Colosse. of—" from Epaphras." ^a.T— Greek, " beloved." fellow-gervant viz., of Christ. Xn Philemon 23 he calls him " my fellow-prisoner." It is possible that Epaphras may have been apprehended for his zealous labours In Asia Minor; but more probable that Paul gave him the title, as his faitliful compiinion in his Imprisonment (cf. Note, ch. 4. 10, as to Mkyer's conjecture), who U for 3'ou, &c,—translate, " who Is faithful tors, and seductions of false teachers, long-suffering towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel. [Ciiuysostom.] with Joyfulness—joyful endurance (Acts 16. 2.5; Romans 5. 3, 11). lit. Foii" giving thanks unto the Father." See Nole, v. 10; this clause is connected witli "that ye may be filled" (o. 9), and "that j/e may walk" (v. 10). The connection Is not, "ITe do not cease to pray for you (v. 9) giving thanks." unto thm 371
Paul Describeih Ike True Christ, COLOSSIANS I. through whose Blood we have Redemption.
FBtlitr—of Jpsiis Christ, and so our Father by adoption (Galatians 3. 26 ; 4. 4, 5, 6). which hath made us meet— gotten (lit., born) before every creature," as the context shows, which gives the reason why He is so designated "For," &c. (t). 16, 17). [Tkench.] This expression is understood by Origen (so far is the Greek from favouring Socinian or Arian views) as declaring t?ie Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood (B. 2., sec. contra
Ch'eek, " vvlio made us meet." Not " is making us meet" by progressive growtli in holiness; but once fo7< all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used ; but the Father's worli in putting us by adoption, ouce for all, in a new standing, viz., that of children. The believers meant here were iu different stages of progressive sanctification ; but in respect to the meetness specified here, they all alik€ had it from the Father, iu Christ His Son, being " complete in
Celsus). The Greek does not strictly admit Alford'3 translation, "the first-born of all creation." 16. For— Greek. " Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before " every creature" {v. 15), begotten as " the Son of God's love" (v. 13), antecedently to all other emanations
Him" (ch. 2. 10). Cf. John 17.17; Jude 1, "sanctified by God the Father ;" 1 Corinthians 1. 30. Still, secondarily, this onoe-for-all meetuess contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be a personal meetness for heaven, where there
"for" all these other emanations came from Him, and whatever was created, was created by Him. by him rather as Greek, "in Him:" as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a diflerent fact from the present one, though implied in it. [Alford.] God revealed Himself in the Son, the Word of the Father,
Is a judicial meetness.' to be partakers, &c. Greek, " for the (or our) portion of the inheritance (Acts 20. 32; 26. IS; Ephesians 1. 11) of the saints in light." "Light" begins In the believer here, descending from " the Father of before all created existence {v. 15). That Divine Word carries IN Himself the archetypes of all eiistences, so that " IN Hihi all things that are in heaven and earth have been created." The " in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the Divine idea. [Neander.] His essential nature as the Word of the Father is not a mere appendage of His incarnation, but lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (v. 13; cf. 1 Peter
2.9). 13. froia— Greek, "out of the power," out of the sphere in which his power is ' exercised, translated those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (Ephesians 2.2; 6. 12). But the term "kingdom" is rarely applied to his usurped rule (Matthew 12.26); it is generally restricted to the kingdom of God. darltness—blindness, hatred, misery. [Bbngel.] his dear Son—rather as Greek, "the Son of His love:" the Son on whom His love rests (,Tohn 17. 26 ; Ephesians 1. 6): contrasted with the "darkness" where is the ground of it. The original relation of the Eternal Word to men "made in His image" (Genesis 1. 27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" Implies something prior to "by" and "for Him" presently after : the three prepositions mark in succession the beginning, tlie progress, and the end. [Bengel.] all things— (SreeA;, "the universe of things." That t\\e new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new ci-cated by Christ; and he does not speak of the new creation till all is hatred and hateful. 14:. (Ephesians 1. 7.) redemption—rather as Greek, "our redemption." throngh his Wood—Omitted in the oldest MSS. Probably inserted from Ephesians 1. 7. sins—translate as Greek, " our sins." The more general term: for which Ephesians 1. 7, Greek, has, "our transgressions," the more special term. 15. They who have experienced in themselves "redemption"
V. 18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the haavens themselves: the former are rather named, since the inhaliitants are more noble than their dwellings. Heaven and earth and all tliat is in them (1 Chronicles 29. 11 ; Nehemlah 9. C; Revelation 10.6). invisible—the world of spirits, thrones, or (loi Hinioiis—lortlships: the thrones are the greater of the two. principalities, or powers—rather, "rules, or authorities:" the former are stronger than the latter (cf
(v. 14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (ch. 2. 18) taught worship was to be paid. Paul describes Him (1.) in relation to God and creation (v. 15-
17); (2.) in relation to the Church (v. l.S-20). As the former regards Him as the Creator(D. 15, lC)and the Sustainer (v. 17) of the natural world ; so the latter, as the source and slay of the new moral cVeation. Image—exact likeness and perfect Representative. Adam was made " in tlie image of God" (Genesis 1. 27). But Christ, the second Adam, perfectly reflected visibly "tlie invisible God" (1 Timothy 1. 17), wliose glories the first Adam only in pat represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not Involve "image." "Image" always supposes a prototype, which it not merely resem-
A'o;e, Ephesians 1. 21). The latter pair refer to oflices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Psalm 68. 17). Tlio existence of various orders of angels is established by this passage, all tilings— G'^wA', " the whole universe of things." were—ratlier, to distinguish the Greek aorlst, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all ; here it bles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child tlie living ima of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derimition as " image" expresses ; hence it is nowhere applied to the Son, whilst "image" Is here, cf. 1 Corinthians 11. 7. fTRENcn.] (Jolin 1. 18; 14.9; 2 Corintliians 4. 4 ; 1 Timothy 3. 16; Hebrews 1. 3.) Even before His incarnation He was the image of tlie Invisible God, as the Word (.John 1.
is viewed, not merely as one historic act of creation In the past, liutas {.he permanent re.'iult now and eternally continuing. Vty him—as the Instrumental Agent (John 1. 3). for liim—as the grand End of creation; containing in Himself the reason why creation is at all, and wliy it is as it is. [Alfokd.] He is the final cause as well as the efficient cause. Lachm ANN'S punctuation of v. 15-18 Is best, whereby "the first-born of every creature" (v. 15) answers to " tlie first-born from the dead" (v. 18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all tilings consist, and He is the Head of the body the Cluircli") intervening as a parenthesis. Tlius Paul puts Virsl, the origination by Him of the natural creation; secondly, of lite new creation. The parenthesis falls into four clauses, two and two: the former two support the
1-3) hywhom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always " the image of God," (1.) before the incarnation,
(2.) in the days of His flesh, and (3.) now in His glorified state, is, I think, contemplated here by tlie verb "is." firMt-born of every creature-Hebrews 1.6, "the firstbegotten:" "licgotten of His Fatlicr before all worlds." [NiCENE Creed.] Priority and superlative dignity is Implied (Psalm 89. 27). English Version might seem to favour Arlanlsra, as If Christ were a creature. Translale, " Be372 first assertion, " the first-born of every creature ;" the latter two prepare us for " the first-born from the dead the former two correspond to the latter two in their form—
Paul Prayelh /or thei7 Increase ITU Faith, COLOSSIA NS I. and Describcth the True Christ.
"All things by Him . . . and He Is," and "By Him all things . . . and He is." 17. (John 8. 58.) 7'ranslate as Greek, "And He Himself (the great He) is U'np'.V'ing Divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even sons Christ is Lord of the Church : (1.) Becau.se the fulnesa of the Divine attributes (v. 19j dwells in Him, and so He has the pmver to govern the universe; (2.) Because (v. 20) what He has done tor the Church gives Him the light to preside over it. should . . . dwell—as in a teriiple (John time, i. e.,from eternity. Cf. "the first-born of every creature" (r. 15). by Vtlm— Greek, "in Him" (as the conditional element of existence, v. 16). [Alford.] consist "subsist." Not only are called into being from nothing, but are maintained in their present stale. The Son of God Is the Conserver, as well as the Creator of all things. [Pearson.] Bengel less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (Isaiah 41. 4; Revelation 22. 13). Cf. as to God, Romans 11. 36: similar language; therefore Christ must be God. 18. Revelation of Christ to the Church and the new creation, as the Originator of both, lie—Empliatical. Not angels in opposition to the false teachers' doctrine concerning angel-wor-
2. 21). This indwelling of the Godhead in Christ is the foundation of C/ie reconeitoii'o by Him. [Bengel.] Hence the "and " (v. 20) connects as cause and effect the two things, th Godhead in Christ, and the reconciliation by Christ. 30. The Greek order is, "And through Him (Christ) to reconcile again completely (see Note, Ephesians 2. 16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2 Corinthians 5. 19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," i. e., shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (cf. Note, Romans
Ship, and the power of Oions or (imaginary) spirit-emanations from God (ch. 2. 10, IS). Iiead of (lie body, tlie
5. 10; 2 Corinthians .5. 18). So the LXX., 1 Samuel 29. 4, " Wherewith should He reconcile himself unto his master," r. e., reconciVe his master unto him by appeasing his wrath. So Matthew 5. 23, 24. by him—" through Him "
Cliitrcli—The Church is His body by virtue of his entering into communion corporeally wilh human nature [Neander] (Ephesians 1. 22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the
(the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence, things In earth ... in heaven — Good angels, in one sense, do not need reconciliation to God ; fallen angels are excluded from it (Jude 6). But probably redemption has efl'ects on the world of spirits unknown to us. Of course. His reconciling us, and His reconciling them, must be by a dit Terent process, as He took not on Him the nature of angels, so as to offer a propiliation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brougfU nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God (Ephesians .3. 10). All creation subsists in Christ, all creation is therefore affected by his propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4. 18; 15. 15; 25. 5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satau and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, a.re now put beyond the reach of falling. Thus Bacon's definition of Christ's Headship holds good : " The Head of redemption to man ; the Head of presei-vation to angels." Some conjecture that Satan, when un fallen, ruled Ihis earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Luke 19. 38 states expressly " peace in heaven " first-fruits " of the new creation among men, the Head of the Church, wh.o is— i.e., in that He is the Beginning. [Alford.] Rather, this is the beginning of a new paragraph. As the former paragraph, which relateil to His originating ihe physical creation, began with "Who is"
(t). 15); so this, which treats of His originating the new creation, begins with "Who is;" a pareiitliesis preceding, which closes the former paragraph, that parenthesis (see Note, V. 16), including from "all things were created by Him," to "Head of the body, the Church." Tlie head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to J/eftrew etymology). So Jesus by His unction was designated as the Head of the body, the Church, the beginning—i'i2., of the new creation, as of the old (Proverbs 8. 22; John 1. 1 ; cf. Revelation 1. 8) : the beginning of the Church of the flrst-born (Hebrews 12. 23), as being Himself the " first-born front the dead" (Acts 26. 23;
1 Corinthians 15. 20, 23). Christ's primogeniture is threefold: (1.) From eternity the " first-begotten " of the Father
(t). 15); (2.) As the first-born of His mother (INIatthew 1. 2.5);
(3.) As the Head of the Cliurch, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His " regeneration," even as His people's coming resurrection will be their "regeneration"
(i. e., the resurrection which was begun in the soul, extended to the body and to the whole creation, Romans 8.
21, 22) (Matthew 19. 28; Acts 13. 33; Revelation 1. 5). SonBhip and resurrection are similarly connected, Luke 20. 36; Romans 1. 4; 8. 23; 1 John 3. 2. Christ by rising from the dead is the efficient cause (1 Corinthians 15. 22), as having obtained the power, and the exemplary cause, as being the pattern (Micah 2. 13; Romans 6. 5; Philippians 3. 21), of our resurrection : the resurrection of "the Head" involves consequentially that of the members, that In all things—He resumes the "all things " (d. 20). he might have the pre-eminence Greek, " He Himself win^/(tlius) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before In the world of creation (v. 15). "Begotten before every creature, or "flrst-born of every creature " (Psalm as the result of finished redemption, as " peace on earth " was the result of its beginning at Jesus' birth (Luke 2. 14). Bengel explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Ephesians 1. 10 accords with this: This is true, but only part of the truth: so Alford's view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on eartli, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zech« ariah 3. 8, 9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1. 6; Revelation 12. 10); hence he was in heaven till the ban on man was broken
89. 27; John 3.13). 19. Greek, "(God) was well pleased," 4c. In him—t. e., in the Son (Matthew 3. 17). all fulness —rather as Greek, "all the fulness," viz., of God, whatever Divine excellence Is in God the Father (ch. 2.9; EpheBians 3. 19; cf. John 1. 16; 3.31). The Gnostics used the term" fulness," for the assemblage of emanations, or an-
(cf. Luke 10. 18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony gelic powers, coming from Goil. The .Spirit prescienlly by Paul warns the Church, that the true "fulness" dwells In Christ alone. This assigns the reason why Christ takes precedence of every creature (v. 13). For two reaafter the conflict and the .lubjugation of all things lender ons Head (cf. Hebrews 11. 23). Sin introduced discord not only
The Colossian RcconcUialion by Christ. COLOSSIANS I. Pavl Comincndelh his omi 3/mis?ry.
on earth, but also. In heaven, by the fall of demons; it brought into tlie abodes of holy angels, tliough not posiprophecy of Christ Himself (Matthew 24. 14). P,y "tva$ preached," he means not merely "is being jn-eached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan (B. X., Ep. 97), writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition (Cliristianity) has spread over not only cities, but villages and the country." wliereof I Paul am—rather as Greek, "was made a mintive, yet privative loss, a retardation of their liighest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able tlian men by themselves to overcome the peace-disturbers, and cast out the devils; it is only "by," or "Uirough Him," and "the blood of His cross," that peace tva restored even in heaven; it is only after Christ has obtained yie victory fully and legally, that Michael (Revelation 12. 7- ister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaph-
10) and his angels can cast out of heaven Satan and his demons (cf. ch. 2. 15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship. [Auberlen.] 31. Tlie Colossians are Included In this general reconciliation (cf. Epliesians 2. 1, ras, your "minister" (v. 7), is the same of which "I was made a minister" (v. 25; Ephesians 3. 7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers. 34. Wlxo—the oldest MSS. omit "who:" then translate, "Now
12). sometime—"once." alienated—from God and salvation: objectively banished /row God, through tlie bar-
I rejoice." Some very old MSS., and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (v.
rier which God's justice interposed against your sin: subjectively e«fra?ig'ed through the alienation of your own wills from God. T)ie former is the prominent thought (cf. Romans 5. 10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies.'" [BENGEli.] In your mind Greek, "in your understanding" or "thought" (Ephesians 2. 3; 4. 18). by wicked works—rather as Greek, "in j/our wicked works" (wicked works were the element in which your enmity subsisted), yet now—Notwithstanding the forijier alienat ion, noiv that Christ has come, God hath completely reconciled, or restored to His friendship again (so tlie Greek, cf. JNWe, v.
23). for you—"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of. angel-worsliip) by the glorification of Christ in my sufferings (Ephesians 3. 1). till up tliat which is belilnd lit., "the deficiencies"—all that are lacking of the aflaictions of Christ (cf. Note, 2 Corinthians 1. 5). Christ is "afflicted in all His people's afflictions" (Isaiah 63.9). "The Church is His liody in which He is, dwells, lives, and therefore also suffers." [Vitringa.] Christ was destined to endure certain afflictions in this figurative body, as well as in His literal ; these were " that wliich is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sulferings in expiation for sin were once for all completely filled up on the cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more St. Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his suft'erings. It is in reference to the Cliurcli's afflictions, which are " Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or " what remain behind of the afflictions of Christ." She is afflicted
20). 33. In tlie toody of liis flesli—the element in which His reconciling sufferings had place. Cf. v. 24, "afflictions of Christ in my flesh" (1 Peter 2. 21). Angels who have not a "body of flesh" are riot in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood, tliroxigli death—rat lier as Greek, "through His death" (which could only take place in a body like ours, of flesli, Hebrews 2. It). This implies He took on Him our true and entire manhood. Flesh Is the sphere in which His human sull'erings could have place (cf. v. 24; Ephesians 2. la), to present you— (Ephesians 5. 27.) The end of His reconciling atonement by death, lioly—positively; and in relation to God. unblamable . . . nnreprovable — negatively. "Witliout blemish" (as the former Greek word is translated as to Jesus, our Head, 1 Peter 1. 19) in one's self. Irreprdachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world 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; justification, 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—" steadfast." " 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 pleo Mire 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 "comfort" (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 aposlife, 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 perfect 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;»-
CHAPTER II.
Ver.l-2.3. HisStuivimqs in Prayer for theib Stead-
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 faithabout 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 practical 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 humiliti/ (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 their Church. 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 clri Munclslon 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 vital 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 the Clinrch; 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 spiritual 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 represented in our spirits. Pearson's view, however, is that
0/ Alford. Joshua, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Joshua 5. 2-9) the second time; the people that came out of Egypt havus;'" 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' minister," 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 Himself 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 hereafter (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 AngdvrsJiipping, 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 obligat Qry 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. [Dallius.] 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 liuml Uty, 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.)
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-
CHAPTER III.
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 refer 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-worship, 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 ofis 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-wor Bhlpof 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. [Aitbehis 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—(iVoe, 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 impurity. 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. [Atford.] 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)
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 wli Jchccontinued to man after the fall (Gcn-
Ottis 9. 6). iTVio likeness was something towards which man m