Notes on the Old and New Testaments

into future ages. To a benevolent heart there is no higher privilege than to be permitted to go to every man — to the poor, the tempted, the oppressed, the slave, the penitent, and the dying sinner, and to sayHo him that he has a Saviour, that Christ died for him, and that, if he will have it so, he may have a home in heaven. No matter whom he meets; no matter how debased and degraded he may be to whom he ministers, no matter though it be the poor slave, or the lonely wanderer on pathless sands, or the orphan, or the outcast, the herald of salvation may tell him that there is a heaven for him — a Saviour who died for him — a God who is ready to pardon and save his soul. In such a work, it is a privilege to exhaust our strength; in the performance of the duties of such an office, it is an honour to be permitted to wear out life itself. Doing this, a man when he comes to die will feel that he has not lived in vain; and whatever self-denial he may practise in it; however much comfort, or however many friends he may forsake, all these things will give him no pang of regret when from a bed of death he looks out on the eternal world.

This entire chapter may be regarded as designed to guard the Colossians against the seductive influence of the false philosophy which tended to draw them away from the gospel. It is evident from the chapter that there were at Colosse, or in the vicinity, professed instructors in religion, who taught an artful and plausible philosophy, adapting themselves to the prejudices of the people, and inculcating opinions that tended to lead them away from the truths which they had embraced. These teachers were probably of Jewish

I^OR I would that ye knew what great * conflict I have

origin, and had adopted many of the arts of a plausible rhetoric, from the prevailincf philosophy in that region.. See the Intro. § 4. Against the seductive influences of this philosophy, 'it is the design of this chapter to guard them, and though tlie apostle does not seem to have intended to pursue an exact logical order, yet the argument in the chapter can be conveniently regarded as consisting of two parts: — ^A statement of the reasons why they should be on their guard agamst the arts of that philosophy; and a specification of the particular errors to which they were exposed.

I. A statement of the reasons why they should not allow themselves to be drawn away by the influence of the prevalent philosophy. Vs. 1 — 15. This also consists of two parts.

A. The importance of the subject.

CI.) The apostle felt great solicitude for them, and for all whom he had not seen, that they might hold the truth in reference to tlie divine existence and perfections. Vs. 1, 2.

(2.) All the treasures of wisdom and knowledge were in Christ, and it was, therefore, of the greatest importance to hold to the truth respecting him. Ver. 3.

(3.) They were in danger of being led astray by enticing words.

(4.) Paul says that he was with them in spirit, and he exhorted them, therefore, to remain rooted and grounded in the doctrines which they had received respecting the Saviour. Vs. 5 — 7.

B. Reasons why they should be steadfast and not dravra away for you, and /or them at Laodicea, « and /or as many as have not seen my face in the flesh; by the influence of false philosophy. Vs. 8 — 15.

(1.) The danger of depending on traditions and worldly principles in religion; of being ' spoiled' or robbed by philosophy. Ver. 8.

(2.) All that we need to desire is to be found in Christ Vs. 9, 10.

(3.) We have received through him the true circumcision — the putting away our sins. Ver

(4.) We have been buried with him in baptism, and have solemnly devoted ourselves to him.

(5.) We have been quickened by him; our sins have been forgiven; and everything that hindered our salvation has been taken out of the way by him, and he has triumphed over our foes. Vs. 13—15. II. Specification of particular errors to which they were exposed, or of particular things to be avoided.

The chapter closes (vs. 20—23) with an earnest exhortation wholly to avoid these things; not to touch or taste or handle them. However plausible the pretences might be on which they were urged; whatever appearance of wisdom or humility there might be, the apostle assures them that there was no real honour in them, and that they were wholly to be avoided.

1. For I would that ye Knew. I wish you knew or fully understood. He supposes that this would deeply affect them if they understood the solicitude which he had had on their account ^ What great conflict

2 That their hearts might be comforted, be'ng knit together in

Marg., /ear, or care. The Greek word is agony— loryuiva. It is not, however, the word rendered agony in Luke xxii. 44 — aycavla — though that is derived from this. The word is rendered conjlict in Phil. i. 30; contention, 1 Thess. ii. 2; Jight, 1 Tim. vi. 12. 2 Tim. iv. 7; and race, Heb. xii. 1. It properly refers to the combats, contests, struggles, efforts at the public games; the toil and conflict to obtain a victory. It refers here to the anxious care, the mental conflict, the earnest solicitude which he had in their behalf, in view of the dangers to which they were exposed from Judaizing Christians and Pagan philosophy. This mental struggle resembled that which the combatants had at the public games. Comp. Notes on 1 Cor. ix. 25. 27. % And for them at Laodicea. For Christians there, who were exposed to similar danger. Laodicea was the capital of Phrygia, in Asia Minor, and a little south of Colosse. See Intro. \ 1. 6. Notes on ch. iv. 16. There was a church early planted there — the ' lukewarm' church mentioned in Rev. iii. 14. Being in the vicinity of Colosse, the church there would be exposed to the same perils, and the rebuke in Rev. iii. 14, showed that the fears of Paul were well founded, and that the arts of the false teachers were too successful. ^ And for as many as have not seen my face in thejlesh. That is, evidently, in that region. He had, doubtless, a general solicitude for all Christians, but his remark here has reference to those in the neighbourhood of the church at Colosse, or in that church. On the question which has been raised, whether this proves that the apostle Pa ul had never been at Colosse or Laodicea, see Intro. \ 2. 4. This pas-

love, " and unto all riches of the full ^ assurance of understanding,

sage does not seem to me to prove that he had not been there. It may mean that he had great solicitude for those Christians there whom he knew, and for all others there, or in the vicinity, even though he was not personally acquainted with them. He may refer (1.) to some churches in the neighbourhood formed since he was there; or (2.) to strangers who had come in there since he was with them; or (3.) to those who had been converted since he was there, and with whom he had no personal acquaintance. For all these he would feel the same solicitude, for they were all exposed to the same danger. To ' see one's face in the flesh,' is a Hebraism meaning to become personally acquainted with him. 2. That their hearts might be comforted. Like all other Christians in the times of the apostles, they were doubtless exposed to trials and persecutions. ^ Being knit together in love. The same word which is here used ((jujuj3tj3a^co) occurs in Eph. iv. 16, and is rendered compacted. See Notes on that place. In Acts ix. 22, it is rendered proving; Acts xvi. 10, assuredly gathering; 1 Cor. ii. 16, instruct; and here, and in ver. 19, knit together. It means, properly, to make to com.e together, and hence refers to a firm union, as where the hearts of Christians are one. Here it means that the way of comfortmg each other was by solid christian friendship, and that the means of cementing that was love. It was not by a mere outward profession, or by mere speculative faith; it was by a union of afiection. % And unto all riches. On the meaning of the word riches, as used by the apostle Paul, see Notes on Rom. ii. 4. There is a great energy of expression here. The meaning to the acknowledgment of the mystery " of God, and of the Father, and of Christ; is, that the thing referred to — ' the lull understanding' of the ' mystery' of religion — was an invaluable possession, like abundant wealth. This passage also shows the object for which they should be united. It should be in order that they might obtain this inestimable wealth. If they were divided in affections, and split up into factions, they could not hope to secure it. ^ Of the full assurance of understanding. This w^ord (jiT^tjpo^opLa) means frm persuasion, settled conviction. It occurs only here and in 1 Thess. i. 5. Heb. vi. 11; x. 22, and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Luke i. 1. Rom. iv. 21; xiv. 5. 2 Tim. iv. 5. 17. It was the desire of the apostle that they might have entire conviction of the truth of the christian doctrines. ^ To the acknowledgment. So as fully and openly to acknowledge or confess this mystery. ^ The mystery. On the meaning of this word, see Notes on Rom. xi. 25. Eph. i. 9. The meaning is, the doctrine respecting God, which had before been concealed or hidden, but which was now revealed in the gospel. It does not mean that there was anything unintelligible or incomprehensible respecting this doctrine when it was made known. That might be as clear as any other truth, t Of God. Of God as he actually subsists. This does not mean that the mere fact of the existence of God was a ' mystery,' or a truth which had been concealed, for that was not true. But the sense plainly is, that there were truths now made known in the gospel to mankind, about the mode of the divine existence, which had not before been dificlosed; and this * mystery'

3 In • whom are hid all the treasures of wisdom ^nd knowledge.

he wished them to retain, or fully acknowledge. The 'mystery,' or the hitherto unrevealed truth, related to the fact that God fubsisted in more persons than one, as 'Father,'and as ' Christ.' ^ And of the Father. Or, rather, 'eren of the Father;' for so the word xai (and) is often used. The apostle does not mean that he wished them to acknowledge the hitherto unrevealed truth respecting ' God' and another being called 'Uie Father;' but respecting 'God' as the 'Father,' or of God as ' Father' and as ' Christ.' ^And of Christ. As a person of the Godhead. What the apostle wished them to acknowledge was, the full revelation now made known respecting the essential nature of God, as the 'Father,' and as 'Christ.' In relation to this, they were in special danger of being corrupted by the prevalent philosophy, as it is in relation to this that error o^ christian doctrine usually commences. It should be said, however, that there is great variety of reading in the MSS. on this whole clause, and that many critics (see Rosenmiiller) regard it as spurious. I do not see evidence that it is not genuine; and the strain of exhortation of the apostle seems to me to demand it.

3. In whom. Marg., wherein. The more correct translation is ' in whom.' The reference is doubtless to Christ, as his name is the immediate antecedent, and as what is affirmed here properly appertains to him. ^ Are hid. Like treasures that are concealed or garnered up. It does not mean that none of those ' treasures' had been developed; but that, so to speak, Christ, as Mediator, was the great treasure-house where were to be found all the wis-

4 And this I say, lest any man should beguile " you with enticing words.

5 For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding

dom and knowledge needful for men. *ir All the treasures. It is common to compare any thing valuable with * treasures' of silver or gold. The idea here is, that in reference to the wisdom and knowledge needful for us, Christ is what abundant treasures are in reference to the supply of our wants. ^ Wisdom. The wisdom needful for our salvation. Notes, 1 Cor. i. 24. ^ And knowledge. The knowledge which is requisite to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to the teachings of men.

4. And this 1 say. Respecting the character and sufficiency of the truth revealed in Christ. ^ Lest any man should beguile you. Deceive you, lead you away from the truth. \ With enticing words. Artful words, smooth and plausible arguments, such as were employed by the Greek sophists and rhetoricians.

5. For though I be absent in the Jiesh^ yet am Iioith you in the spirit. That is, I seem to see you; I feel as if I were there, and were looking upon you; and I have the same solicitude as if I were there, and saw all the danger which exists that your beautiful order and harmony should be disturbed by the influence of false philosophy. See Notes on 1 Cor. v. 3. The word ' spirit,' here, does not refer to the Holy Spirit, or to any inspiration by which the apostle was enabled to see them; but it is equivalent to what we mean when we

your order, and the stedfastness of your faith in Christ.

6 As ye have therefore received Christ Jesus the Lord, so walk * ye in him;

say, *My heart is with you.' He seemed to be beholding them. "^Joying and beholding your order. That is, I rejoice as if I saw your order. He had such confidence that everything would be done among them as became Christians, that he could rejoice as if he actually saw it.

6. As ye have therefore receivea Christ Jesus the Lord. Have received him by faith as your Saviour, or as you were instructed respecting his rank, character, and work. The object here is to induce them not to swerve from the views which they had of Christ when he was made known to them. They had at first probably received their ideas of the Saviour from the apostle himself (see the Intro.); and, at any rate, the apostle designs to assure them that the views which they had when they 'received him,' were founded in truth. ^So loalk in him. Continue in those views of Christ; live in the maintenance of them; let them regulate your whole conduct The word walk, in the Scriptures, is used to denote the manner of life; and the sense here is, that they should live and act wholly under the influence of the conceptions which they had of the Saviour when they first embraced him. The particle '50' is supplied by. our translators, and rather weakens the sense. No stress should be laid on it, as is often done. The meaning is, simply, ' Since you have received Christ as your Lord as he was preached to you, hold fast the doctrine which you have received, and do not permit yourselves to be turned aside by any Jew-

7 Rooted " and built up in him, * and stablished in the faith, as ye have been taught, abounding therein with thanksgiving.

8 Beware " lest any man spoil ish teachers, or teachers of philosophy.'

7. Rooted — in him. As a tree strikes its roots deep in the earth, so our faith should strike deep into the doctrine respecting the Saviour. See the phrase here used explained in the parallel place in Eph. iii. 17. ^ And established in the faith, as ye have been taught. To wit, by the founders of the church, and by those faithful ministers who had succeeded them. Notes, ch. i. 7. ^ Abounding therein loith thanksgiving. Expressing overflowing thanks to God that you have been made acquainted with truths so precious and glorious. If there is anything for which we ought to be thankful, it is for the knowledge of the great truths respecting our Lord and Saviour.

8. Beware lest any man spoil you. The word spoil now commonly means, to corrupt, to cause to decay and perish, as fruit is spoiled by keeping too long, or paper by wetting, or hay by a long rain, or crops by mildew. But the Greek word here used means to spoil in the sense of plunder, rob, as when plunder is taken in war. The meaning is, ' Take heed lest any one plunder or rob you of your faith and hope by philosophy.' These false teachers would strip them of their faith and hope, as an invading army would rob a country of all that was valuable. IT Through philosophy. The Greek philosophy prevailed much in the regions around Colosse, and perhaps also the oriental or Gnostic philosophy. See the Intro. They were

you through philosophy and vain deceit, after the tradition of men, after the ' rudiments of the world, and not alter Christ:

9 For in him ^ dwelleth all the fulness of the Godhead bodily.

exposed to the influences of these plausible systems. They consisted much of speculations respecting the nature of the divine existence; and the danger of the Colossians was, that they would rely rather on the deductions of.that specious reasoning, than on what they had been taught by their christian teachers. ^And vain deceit. Mere fallacy. The idea is, that the doctrines which were advanced in those systems were maintained by plausible, not by solid arguments; by considerations not fitted to lead to the truth, but to lead astray. ^ After the tradition of men. There appear to have been two sources of danger to which the Christians at Colosse were exposed, and to which the apostle in these cautions alludes, though he is not careful to distinguish them. The one was tha* arising from the Grecian philosophy the other, from Jewish opinions The latter is that to which he refen here. The Jews depended much oi tjradition (see Notes on Matt. xv. 2), and many of those traditions would have tended much to corrupt the gospel of Christ. % After the rudiments of the world. Marg., elements. See this explained in the Notes on Gal. iv. 3. IT And not after Christ. Not such as Christ taught. 9. For in him dwelletH. That is, this was the great and central doctrine that was to be maintained about Christ, that all the fulness of the Godhead dwelt in him. Every system which denied this was a denia of the doctrine which they had been taught; and against everything

10 And ye are complete " in

him, which is the head * of all principality and power; that would go to undermine this, they were especially to be on their guard. Almost all heresy has been began by some form of the denial of the great central truth of the incarnation of the Son of God. ■[[ All the fulness. Notes, ch. i. 19. TfO/" the Godhead. Of the Divinity, the divine nature — ^iotrii;. The word is one that properly denotes the divine nature and perfections. Robinson, Lex. It occurs nowhere else in the New Testament. ^ Bodily. ai^fjut/tixo?. This word also is found nowhere else in the New Testament, though the adjective bodily — acoiAxi,- ■tvxos — occurs twice: Luke iii. 22, ' in a bodily shape;' and 1 Tim. iv. 8, ' for bodily exercise profiteth little.' The word means, 'having a bodily appearance, instead of existing or appearing in a spiritual form;' and the fair sense of the phrase is, that the fulness of the divine nature became incarnate, and was indwelling in the body of the Redeemer. It does not meet the case to say, as Crellius does, that the ' whole divine will was in him,' for the word ^sotvjg — godhead — does not mean the will of God; and it is as certainly true that the inspired prophets were un- ^der the control of the divine will, as that the Saviour was. Nor can it mean, as Socinus supposes, that the fulness of divine knowledge dwelt in him, for this is not the proper meaning of the word (^adr-?;?) godhead; nor can it mean, for the same reason, that a fulness of divine gifts was intrusted to him. The language is such as would be obviously employed on the supposition that God became incarnate, and appeared in human form; and there is no other idea which it so naturally expresses, nor is there any other which it can be made to express without a forced construction. The meaning is, that it was not any one attribute of the Deity that became incarnate in the Saviour; that he was not merely endowed with the knovs^- ledge, or the power, or the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form. Comp. John xiv. 9; i. 18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man —of what angel, could it be used?

10. And ye are complete in him. Having no need, for the purposes of salvation, of any aid to be derived from the philosophy of the Greeks, or the traditions of the Jews. All that is necessary to secure your salvation is to be found in the Lord Jesus. There is a completion, or a filing up, in him, so as to leave nothing wanting. This is true in respect (1.) to the wisdom which is needful to guide us; (2.) the atonement to be made for sin; (3.) the merit by which a sinner can be justified; and (4.) the grace which is needful to sustain us in the trials, and to aid us in the duties, of life. Comp. Notes on 1 Cor. i. 30. There is no necessity, therefore, that we should look to the aid of philosophy, as if there was a defect in the teachings of the Saviour; or to human strength, as if he were unable to save us; or to the merits of the saints, as if those of the Redeemer were not sufficient to meet all our wants. The sentiment advanced in this verse would overthrow the whole papal doctrine of the merits of the saints, and, of course, the whole doctrine of papal 'indulgences.' IF Which is the head. See Notes on Eph. i. 21, 22.

1 1 In whom also ye are circumcised with the circumcision * made without liands, in putting off the body of the sins of the flesh by the circumcision of Christ;

12 Buried '■ with him in bap-

1 1. In whom. In cormection with whom, or in virtue of whose rehgion. ^ Ye are circumcised. You have received that which was designed to be represented by circumcision — the putting away of sin. Notes, Phil. iii. 3. % With the circumcision made without hands. That made in the heart by the renunciation of all sin. The Jewish teachers insisted on the necessity of the literal circumcision in order to salvation (comp. Eph. ii. 11); and hence this subject is so often introduced into the writings of Paul, and he is at so much pains to show that, by believing in Christ, all was obtained which was required in order to salvation. Circumcision was an ordinance by which it was denoted that all sin was to be cut off or renounced, and that he who was circumcised was to be devoted to God and to a holy life. All this, the apostle says, was obtained by the gospel; and, consequently, they had all that was denoted by the ancient rite of circumcision. What Christians had obtained, moreover, related to the heart; it was not a mere ordinance pertaining to the flesh. %In putting off the body of the sins of the flesh. That is, in renouncing the deeds of the flesh, or becoming holy. The word * body,'' here, seems to be used with reference to circumcision. In that ordinance, the body of the flesh was subjected to the rite; with Christians, it is the body of sin that •s cut off! ^ By the circumcision of Christ. Not by the fact that Christ was circumcised, but that we have that kind of circumcision which Christ established, to wit, the re-

tism, wherein also ye are risen with him through the faith of the operation ' of God, who hath raised him from the dead.

13 And '^ you, being dead in your sins and the uncircumcision

nouncing of sin, ' The idea of the apostle here seems to be, that since we have thus been enabled by Christ to renounce sin, and to devote ourselves to God, we should not be induced by any plausible arguments to return to an ordinance pertaining to the flesh, as if that were needful for salvation.

12. Buried with him in baptism. See Notes on Rom. vi. 4. ^ Wherein also. In which ordinance, or by virtue of that which is signified by the ordinance. ^ Ye are risen with him. From the death of sin tc the life of religion. Notes, Rom. vi. 4, 5. Comp. Notes, Eph. ii. 5, 6. ^Through the faith of the operation of God. By a firm belief on the agency of God in raising him up; that is, a belief of the fact that God has raised him from the dead. The resurrection of Christ is often represented as the foundation of all our hopes; and, as he was raised from the grave to die no more, so, in virtue of that, ice are raised from the death of sin to eternal spiritual life. The belief of this is shown by out baptisfn, whatever be the mode in which that ordinance is performed, and as well shown in one mode as another.

13. And you, being dead in your sins. Notes, Eph. ii. 1. ^And the uncircumcision of your flesh. That is, Gentiles, and giving unrestrained indulgence to the desires of the flesh. They lived as those who had not by any religious rite or covenant brought themselves under obligations to lead holy lives. ^ Hath he quickened. Notes, Eph. ii. 1, % Together with

of your flesh, hath he quickened together with him, having forgiven you all trespasses;

14 Blotting « out the handwriting of ordinances that was against us, which was contrary to

him. In virtue of his being restored to life. That is, the resurrection of the Lord Jesus was the means of imparting to us spiritual life.

14. Blotting out the handwriting. The word rendered handwriting means something written by the hand, a manuscript; and here, probably, the writings of the Mosaic law, or the law appointing many ordinances or observances in religion. The allusion is probably to a written contract, in which we bind ourselves to do any work, or to make a payment, and which remains in force against us until the bond is cancelled. That might be done, either by blotting out the names, or by drawing lines through it, or, as appears to have been practised in the East, by driving a nail through it. The Jewish ceremonial law is here represented as such a contract, binding those under it to its observance, until it was nailed to the cross. The meaning here is, that the burdensome requirements of the Mosaic law are abolished, and that its necessity is superseded, by the death of Christ. His death had the same effect, in reference to those ordinances, as if they had been blotted from the statute-book. This it did by fulfilling them, by introducing a more perfect system, and by rendering their observance no longer necessary, since all that they were designed to typify had been now accomplished in a better way. Comp. Notes, Eph. ii. 15. ^ Of ordinances. Prescribing the numerous rites and ceremonies of the Jewish religion. ^ That wasMgainst us. That is, against our peace, happiness, comfort; or, in other words, which was oppressive and burdensome. Comp. Notes, Acts xv. 10. Those ordinances bound and fettered the soul, restrained the expansive spirit of true piety which seeks the salvation of all alike, and thus operated as a hindrance to the enlarged spirit of true religion. Thus they really operated against the truly pious Jew, whose religion would lead him to seek the salvation of the world; and to the Gentile, since he was not in a situation to avail himself of them, and since they would be burdensome if he could. It is in this sense, probably, that the apostle uses the word ' ms,' as referring to all, and as cramping and restraining the true nature of religion. ^ Which VMS contrary to us. Operated as a hindrance, or obstruction, in the matter of religion. The ordinances of the Mosaic law were necessary, in order to introduce the gospel; but they were always burdensome. They were to be confined to one people; and, if they were continued, they would operate to prevent the spread of the true religion around the world. Comp. Notes on 2 Cor. iii. 7. 9. Hence the exulting language of the apostle in view of the fact that they were now taken away, and that the benefits of religion might be diflTused all over the world. The gospel contains nothing which is ' against,^ or ' cori trary to,'' the true interest and happi nessof any nation or any class of men ^ And took it out of the way. Gr.., 'Out of the midst;' that is, he wholly removed it. He has removed the obstruction, so that it no longer prevents union and harmony between the Jews and the Gentiles. *f[ Nailing it to his cross. As if he had nailed it to his cross, so that it would be entirely removed out of our way. The death of Jesus had the same effect, in regard to the rites and institutions of the Mosaic religion, as

and took it out of the way, nailing it to his cross;

if they had been affixed to his cross. It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post. This was practised, says Grotius, in Asia. In a somewhat similar manner, in our banks now, a sharp instrument, like the blade of a knife, is driven through a check, making a hole through it, and furnishhig to the teller of the bank a sign or evidence that it has been paid. If this be the" meaning, then the expression here denotes that the obligation of the Jewish institutions ceased on the death of Jesus, as if he had taken them and nailed them to his own cross, in the manner in which a bond was cancelled.

15. And having spoiled. Plundered; as a victorious army does a conquered country. Notes on ver. 8. The terms used in this verse are all military, and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that everything is now in subjection to him, and we have nothing to fear. IF Principalities and powers. Notes, Eph. i. 21; vi. 12. The * principalities and powers' here referred to, are the formidable enemies that had held man in subjection, and prevented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world. Notes, John xii. 31. Eph. ii. 2. The Saviour, by his death, wrested the dominion from them, and seized upon what they had captured as a conqueror seizes upon his prey. Satan and his legions had invaded the earth and 26"

15 *^nd having « spoiled pnncipalities and powers, he made a drawn its inhabitants into captivity, and subjected them to their evil reign. Christ, by his death, subdues the invaders and recaptures those whom they had subdued. IT He made a show of them openly. As a conqueror, returning from a victory, displays in a triumphal procession the kings and princes whom he has taken, and the spoils of victory. This was commonly done when a ' triumph' was decreed for a conqueror. On such occasions, it sometimes happened that a considerable number of prisoners were led along amidst the scenes of triumph. See Notes on 2 Cor. ii. 14. Paul says that this was now done ^ openly^ — that is, it was in the face of the whole universe — a grand victory; a glorious triumph over all the powers of hell. It does not refer to any public procession or display on the earth; but to the grand victory as achieved in view of the universe, by which Christ, as a conqueror, dragged Satan and his legions at his triumphal car. Comp. Rom. xvi. 20. % Triumphing over them in it. Marg., ' or, himself Either 'by the cross,' or 'by himself.' Or, it may mean, as Rosenmiiller suggests, that ' God (ver. 12) triumphed over these foes in him; i. e., in Christ.'' The sense is substantially tlie same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word triumph explained in the Notes on 2 Cor. ii. 14. The meaning of all this is, that since Christ has achieved for us such a victory, and has subdued all the foes of man, we should not be led captive, but should regard ourselves as freemen. We should not be made again the slaves of custom, or habit, or ritual observances, or superstitioua

shew of them openly, triumphing over them in * it.

16 Let no man therefore judge "

rites, or anything whatever that has its origin in tlie kingdom of darkness. We are bound to assert and to use our freedom, and should not allow any hostile power in the form of philosophy or false teaching of any kind, to plunder or '■ spoiV us. Ver. 8. The Christian is a freeman. His great Captain has subdued all his enemies, and we should not allow them again to set up their dark empire over our souls. The argument of the apostle in these verses (13 — 15) is derived from what Christ has done for us. He mentions four things. (1.) He has given us spiritual life; (2.) he has forgiven all our trespasses; (3.) he has blotted out or abolished the ' ordinances' that were against us; and (4.) he has triumphed over all our foes. From all this he infers (vs. 16, seq.) that we should not be made captive or subdued by any of the rites of superstition, or any of the influences of the kingdom of darkness.

16. Let no man, therefore, judge you. Comp. Notes on Rom. xiv. 10. 13. The word judge here is used in the sense of pronouncing a sentence. The meaning is, ' since you have thus been delivered by Christ from the evils which surrounded you; since you have been freed from the observances of the law, let no one sit in judgment on you, or claim the right to decide for you in those matters. You are not responsible to man for your conduct, but to Christ; and no man has a right to impose that on you as a burden from which he has made you free.' ^ In meat. Marg., for eating and drinking. The meaning is, ' in respect to the various articles of food and drink.' There is reference here, undoubtedly, to the distinctions which the Jews

you in ^ meat, or in drink, or in ^ respect of an holy day, or of the new moon, or of the sabbath days;

made on this subject, implying that an effort had been made by Jewish teachers to show them that the Mosaic laws were binding on all. f Or in respect of a holy day. Marg., part. The meaning is, ' in the part, or the particular of a holy day; that is, in respect to it.' The word rendered ' holy-day' — ko^tri — means properly a feast or festival; and the allusion here is to the festivals of the Jews. The sense is, that no one had a right to impose their observance on Christians, or to condemn them if they did not keep them. They had been delivered from that obligation by the death of Christ. Ver. 14. *ff Or of the new moon. On the appearance of the new moon, among the Hebrews, in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meatoffering, were required to be presented to God. Num. x. 10; xxviii. 11 — 14. The new moon in the beginning of the month Tisri (October) was the beginning of their civil year, and was commanded to be observed as a festival. Lev. xxiii. 24, 25. IF Or of the Sabbath days. Gr., 'of the Sabbaths.' The word Sabbath in the Old Testament is applied not only to the seventh day, but to all the days of holy rest that were observed by the Hebrews, and particularly to the beginning and close of their great festivals. There is, doubtless, reference to those days in thih place, as the word is used in the plural number, and the apostle does not refer particularly to the Sabbath properly so called. There is no evidence from this passage that he would teach that there was no obligation to observe any holy time, for there is not the slightest reason to believe that he meant to teach that one of

17 Which are a shadow * of things to come; but the body is of Christ.

the ten commandments had ceased to be binding on mankind. If he had used the word in the singular number — 'the Sabbath,^ it would then, of course, have been clear that he meant to teach that that commandment had ceased to be binding, and that a Sabbath was no longer to be observed. But the use of the

' term in the plural number, and the connection, show that he had his eye on the great number of days which were observed by the Hebrews as festivals, as a part of their ceremonial and typical law, and not to the moral law, or the ten commandments. No part of the moral law — no one of the ten commandments could be spoken of as * a shadow of good things to come.' These commandments are, from the nature of moral law, of perpetual and universal obligation.

17. Which are a shadow of things to come. See'Notes on Heb. viii. 5; X. 1. They were only a dim outline of future things,, not the reality. IF But the body is of Christ The reality, the substance. All that they signified is of or in Christ. Between those things themselves which are in Christ, and those which only re-

' presented or prefigured them, there is as mudi diflTerence as there is between a body and a shadow; a solid substance and a mere outline. Having now, therefore, the thing itself thfe shadow can be to us of no value; and that having come which was prefigured, that which was designed merely- to represent it, is no longer binding.

19. Let no man beguile you of your reward. Marg., judge against you. The word here used — xafa^pod«i^ —occurs nowhere else in the

18 Let ^ no man beguile you of your reward, ^ in a voluntary humility and worshipping of an-

"^ being a voluntary in humility.

New Testament. It is a w*ord which was employed with reference to the distribution of prizes at the Grecian ^ames, and means, to give the prize against any one, to deprive of the palm. Hence it means to deprive of a due reward; and the sense here is, that they were to be on their guard lest the 'reward' — the crown of victory to which they looked forward— should be wrested fi-om them by the arts of others. That would be done if they should be persuaded to turn back, or to falter in the race. The only way to secure the prize was to hold on in the race which they were then running; but if they yielded to the philosophy of the Greeks, and the teachings of the Jews, they would be defrauded of this reward as certainly as a racer at the games would if the crown of victory should be unjustly awarded to another. In this case, too, as real injustice would be done, though the apostle does not say it would be in the same manner. Here it would be by art; in the case of the racer it would be by a wrong decision — but in either case the crown was lost. This exhortation has the more force from this consideration. Against an unjust judge we could have no power; but we may take care that the reward be not wrested from us by fraud. IF In a voluntary humility. Marg., ' being a voluntary in humility.'' Tindal renders this, 'Let no man make you shoot at a wrong mark, which, after his own imagination, walketh in the humbleness of angels.' The word used here {taitw vo^podvvrj) means lowliness of mind, modesty, humbleness of deportment; and the apostle refers, doubtless, to the spirit assumed by those against gels, intruding " into those things whom he would guard the Colossians — the spirit of modesty or of humble inquirers. The meaning is, that they would not announce their opinions with dogmatic certainty, but they would put on the appearance of great modesty. In this way, they would become really more dangerous— for no false teachers are so dangerous as those who assume the aspect of great humility, and who manifest great reverence for divine things. The word rendered ' voluntary' here — ^i'hM>v — does not, properly, belong to the word rendered ' humility.' It rather appertains to the subsequent part of the sentence, and means that the persons referred to were willing, or had pleasure in attempting, to search into the hidden and abstruse things of religion. They were desirous of appearing to do this with an humble spirit — even with the modesty of an angel — but still they had pleasure in that profound and dangerous kind of inquiry. '^ And worshipping of angels. — ^pifjcsxla Tfuiv oryyiTMv. This does not mean, as it seems to me, that they would themselves worship angels, or that they would teach others to do it — for there is no reason to believe this. Certainly the Jewish teachers, whom the apostle seems to have had particularly in his eye, would not do it; nor is there any evidence that any class of false teachers would deliberately teach that angels were to be worshipped. The reference is rather to the profound reverence; the spirit of lowly piety which the angels evinced, and to the fact that the teachers referred to would assume the same spirit, and were, therefore, the more dangerous. They would come professing profound regard for the great mysteries of religion, and for the incomprehensible perfections of the divinity, and would

which he hath not seen, vainly puffed up by his fleshly mind;

approach the subject professedly with the awful veneration which the angels have when they ' look into these things.' 1 Pet. i. 12. There was no bold, irreverent, or confident declamation, but the danger in the case arose from the fact that they assumed so much the aspect of modest piety; so much the appearance of the lowly devotion of angelic beings. The word here rendered worship — ^^axda — occurs in the JNew Testament only here, in Acts xxvi. 5; and James i. 26, 27, in each of which places it is rendered religion. It means here the religion, or the spirit of humble reverence and devotion which is evinced by the angels; and this accords well with the meaning in James i. 26, 27. If Intruding into those things which he hath not seen. Or inquiring into them. The word used here (ifi^affvcof) means to go in, or enter;' then to investigate, to inquire. It has not, properly, the meaning of intruding, or of impertinent inquiry (see Passow), and I do not see that the apostle meant to characterize the inquiry here ap such. He says that it was the object of their investigations to look, with great professed modesty and reverence, into those things which are not visible to the eye of mortals. The ' things' which seem here to be particularly referred to, are the abstruse questions respecting the mode of the divine subsistence; the ranks, orders, and employments of angelic beings; and the obscure doctrines relating to the divine government and plans. These questions comprised most of the subjects of inquiry in the Oriental and Grecian philosophy, and inquiries on these the apostle apprehended would tend to draw away the mind from the ' simplicity that is in Christ.' Of these subjects what can be known more than is revealed''

19 And not holding the Head/ from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

20 Wherefore, if ye be dead

^ Vainly puffed up by his fleshly mind. Notwithstanding the avowed ' humility,' the modesty, the angelic reverence^ yet the mind was full of vain conceit, and self-confident, carnal wisdom. The two things are by no means incompatible — the men apparently most meek and modest being sometimes the most bold in their speculations, and the most reckless in regard to the great landmarks of truth. It is not so with true modesty, and real ' angelic veneration,' but all this is sometimes assumed for the purpose of deceiving; and sometimes there is a native appearance of modesty which is by no means an index of the true feelings of the soul. The most meek and modest men in appearance are sometimes the most proud and reckless in their investigations of the doctrines of religion.

19. And not holding the Head. Not holding the true doctrine respecting the Great Head of the church, the Lord Jesus Christ. Notes, Eph. i. 22. This is regarded here as essential to the maintenance of all the other doctrines of religion. He who has just views of the Redeemer will not be in much danger of erring respecting the other points of religious belief. ^ From which all the hody^ &c. This passage is almost word for word the same as in Eph. iv. 15, 16. See it explained in the Notes there.

20. Wherefore. In view of all that has been said. If it be true that you are really dead to the world, why do you act as if you still lived under the principles of the world 1

with Christ from the * rudiments of the world, why, as though living in the world, are ye subject to ordinances,

^ If ye he dead with Christ, If you are dead to the world in virtue of his death. The apostle here, as elsewhere, speaks of a very close union with Christ. We died witli him; that is, such was the efficacy of his death, and such is our union with him, that we became dead also to the world. Notes, Rom. vi. 2. 4. 8. 11. ^ From the rudiments of the world. Marg., elements. The elements or principles which are of a worldly nature, and which reign among worldly men. See Notes on Gral. iv. 3. ^ Why, as though living in the world. Why do you allow them to influence you, as though you were living and acting under those worldly principles ] They ought no more to do it, than the things of this world influence those who are in their graves. ^ Are ye subject to ordinances. The rites and ceremonies of the Jewish religion. See Notes, Gal. v. 1—4.

21. Touch not; taste not; hahdle not. These words seem intended as a specimen of the kind of ordinances which the apostle refers to, or an imitation of the language of the Jewish teachers in regard to various kinds of food and drink. ' Why are ye subject to ordinances of various kinds, such as this — Touch not, taste not, handle not]' That is, such as prohibit you from even touching certain kinds of food, or tasting certain kinds of drink, or handling certain prohibited things. The rapid succession of the words here, without any connecting particle, is sUjIposed to denote the eagerness of the persons who imposed this injunction,

2>J Which all are to perish with and their earnestness in warning others from contaminating tliemselves with the prohibited things. Many injunctions of this kind are found in the writings of the Jewish Rabbins; and the ancient Jewish sect of the Essenes (Notes, Matt. iii. 7) abounded in precepts of this kind. See Schoetgen, and Pict. Bib. in loc. ' They allowed themselves no food that was pleasant to the taste, but ate dry, coarse bread, and drank only water. Many of them ate nothing until sunset, and, if any one touched them who did not belong to their sect, they washed themselves as if they had been most deeply defiled. Perhaps there was at Colosse a society of this kind, as there were in many other places out of Jiidea; and, if there was, it is not improbable that many Christians imitated them in the peculiarity of their rules and observances.' Com p. Jenning's Jew. Ant. i. 471, and Ros. Alt u. neu. Morgenland, in loc. If this be the correct interpretation, then these are not the words of the apostle, forbidding Christians to have anything to do with these ordinances, but are introduced as a specimen of the manner in which they who enjoined the observance of those ordinances pressed the subject on others. There were certain things which they prohibited, in conformity with what they understood to be the law of Moses; and they were constantly saying, in regard to them, ' do not touch them, taste them, handle them.' These words are often used as a kind of motto in reference to the use of intoxicating drinks. They express very well what is held by the friends of total abstinence; but it is obvious that they had no such reference as used#y the apostle, nor should they be alleged as an authority, or as an argument, in the question about the

the using;) after the commandments and doctrines of men?

propriety or impropriety of the use of spirituous liquors. They may aa well be employed in reference to anything else as that, and would have no authority in either case. Intoxicating drinks should be abstained from; but the obligation to do it should be made to rest on solid arguments, and not on passages of Scripture like this. This passage could with more plausibility be pressed into the service of the enemies of the total abstinence societies, than into their support; but it really has nothing to do with the subject, one way or the other.

22. Which all are to perish with the using. This is commonly marked as a part of the parenthesis, or the quotation; and there is considerable difficulty in ascertaining its true meaning. It seems most probable that these are the words of the apostle hunself, thrown in in the rapidity of composition, and that they are not to be connected with the phrase ' touch not,' &c. If so, the idea is, that it cannot be of so much consequence as the Jewish teachers supposed, to mark distinctly the difference between meats and drinks. They were all to perish with the use of them. Nothing was permanent about them. It could really then be of no great importance what was eaten, or what was drunk, provided it was not in itself injurious. These ordinances had a value among the Hebrews when it was designed to keep them as a distinct people; but they had no value in themselves, so as to make them binding on all mankind. To suppose this, was the common error of the Jews; and hence the apostle so frequently laboured to show that the Jewish rites had no permanent value. See Notes on Rom. xiv. 1—6. 1 Cor. viiu Comp. Notes on Matt. xv. 17, 18

23 Which things have indeed a shew of wisdom in will-worship,

According to this interpretation, the 21st verse should be regarded as expressing the common maxim of the Jewish teachers, and the clause before us as the words of the apostle, and should be marked as a parenthesis. So it is marked in Hahn's Ed. of the New Testament. '^ After the co7nmandments and doctrines of men. Many of the ordinances on which the Jews insisted were those which were handed down by tradition. They depended on human authority only, and, of course, should not bind the conscience. Others take the words here to mean, 'AH which things tend to the corruption of religion {Doddridge)^ or are cause of destruction or condemnation {Rob. Lex.), by the use of these things, according to the commandments and doctrines of these men.'

23. Which things. Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days, and the distinctions between meats and drinks. ^ Have indeed a show of wisdom. Have a great appearance of piety, and of regard for the will of God. They have a show of ' wisdom,' too, or of a deep acquaintance with divine things. Tiiey who insist on them appear to be learned in what constitutes religion, and to have a deep insight into its mysteries. Doubtless they who urged the obligation of these things laid claim to uncommon acquaintance with the nature of religion, and urged the observance of these things on the ground of their tendency to promote piety, just as they always do who insist much on the observance of religious rites and ceremonies. % In will-worship. Voluntary worship; i. e., worship beyond what God strictly requires — supererogatory service. Probably many of these things they lid not urge as being strictly required, but as conducing greatly to piety. The nlea doubtless was, that piety might be promoted by service rendered beyond what was absolutely enjoined, and that thus there would be evinced a spirit of uncommon piety — a readiness not only to obey all that God required, but even to go beyond this, and to render him voluntary service. There is much plausibility in this;, and this has been the foundation of the appointment of the fasts and festivals of the church; of penances and self-inflicted tortures; of painful vigils and pilgrimages; of works of supererogation, and of the merits of the ' saints.' A large part of the corruptions of religion have arisen from this plausible, but deceitful argument. God knew best what things it was most conducive to piety for his people to observe; and we are most safe when we adhere most closely to what he has appointed, and observe no more days and ordinances than he has directed. There is much apparent piety about these things; but there is much wickedness of heart at the bottom, and there is nothing that more tends to corrupt pure religion. ^ And humility. Notes on ver. 18. There is a great show of reverence for divine things in the manner in which they pursue their investigations, and in their humble and meek compliance with painful rites and ceremonies; in iastings, abstinence, and penances. Under all this there lurks often the worst kind of pride; for

" Pride may be pampered while the flesh grows lean."

^And neglecting the body. Putting on sackcloth and ashes; subjecting it to painful fastings and penances; appearing in a form of squalid poverty, as if the body were not worth regarding, and as if the attention were so much engrossed bv the no und humility, and * neglecting of

:)ler care of the soul, as to be entireiy regardless of the body. Yet, we may observe, (1.) God made the body as well as the soul, and has dhown his care of it by its " being fearfully and wonderfully made," and by all the provision which he has made for its wants. (2.) Religion pertains to the body as well as the soul, and should teach a man properly to regard it. Man is bound so to take care of the body, as to have the most health and the longest afe possible in the service of his Creator, and so as to be able to employ it in the best manner. There is no religion in ragged or squalid clothing, in a dirty face, in offensive personal habits, in filth and defilement, and in setting at defiance the decencies of life. (3.) Much affected sanctity may exist where there is a most proud and corrupt heart. A long face, a demure countenance, a studied disregard of the decencies of dress and the courtesies of life, as if they were unworthy of notice, may be the exponent of the most hateful pride, and of the basest purposes of the soul. A man should be on his guard always against one who, under pretence of extraordinary sanctity, professes to despise the ordinary dress and usages of society. ^ v'Vof in any honour. That is, tht,re is no real honour in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended. IF To the satisfying of the flesh. The only effect is, to satisfy or please the flesh; that is, the carnal and corrupt nature, for so the word flesh is often used in the Scriptures. The eftect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, selfrighteousness, the love of distinction, and the other carnal propensities of the body; not in any honour to the satisfying of the flesh.

our nature. There seems to be 6 great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition.

1. We should feel a deep interest for the welfare of other Christians, even those whom we have never seen. Vs. 1, 2. All belong to the same family, have the same enemies to contend with, are engaged in the same warfare, are travelling to the same heaven. By our prayers and sympathy, we may often do much good to those whom we shall never see till we meet them in heaven.

2. We should be on our guard against the seductive arts of false teachers. -They are often plausible; they can urge arguments which we may not be able to answer; they may have much more learning than we have; and they may put on the appearance of great humility and of real piety. Vs. 3, 4.

3. It is, in general, a safe rule for a Christian to abide by the views which he had on the great subjects of religion when he became converted. Ver. 6. Then the heart was tender and soft — like wax — and received the impression which the Spirit made on it. There are some things in which the heart judges better than the head; and in which we are quite as likely to go right if we follow the former as we are the latter. In relation to the performance of many of the duties of life — the duties of kindness and charity — the heart is often a more safe guide than the head; and so in many things pertaining more immediately to religion, a man is more likely to judge right if he follows the promptings of his feelings in the happiest moments of piety, than he is to wait for the more cool and cautious course of argument

The same thing may be true even of many of the doctrines of religion. When a poor sinner trembles on the verge of hell, he feels that none but an Almighty Saviour can deliver him, and he goes and commits himself to Jesus as God — and he is not in much danger of erring in that. He will be more likely to be drawn aside from the truth by the artful reasonings of the advocates of error, than he will by his feelings at that moment.

4. Our views of the * mystery of God'— of the divine nature, and especially of the rank and character of Christ, will determine all our views of theology. Ver. 2. This has been so in all ages; and however it may be accounted for, the fact is undoubted, that if at any time we can ascertain what are the prevalent views of Christ, we can easily see what »3 the prevailing character of the theology of that age. The influence of this will be felt on the views which are held of the native character of man; of regeneration, the divine purposes, the nature of holiness, and the retributions beyond the grave. Hence, the reason why the apostle Paul insisted so much on this, and urged so earnestly the importance of adhering to just views of the Saviour.

5. Christ has laid us under the highest obligations to love and serve him. Vs. 11 — 15. He has enabled us to put off our sins; he lias raised us from spiritual death to spiritual life; he has removed the old ordinances that were against us, and has made religion easy and pleasant; he has subdued our enemies, and triumphed over them. He achieved a glorious victory over * principalities and powers,' and has led our great enemy captive. He met the enemy of man when on earth, and overcame his power of temptation; expelled him $:om tlie* bodies of men; laid ihe foundation for a permanent victory over him on the cross, and triumphed over him when he rose and ascended to heaven. Satan is now an humbled foe. His power is broken and limited, and the Lord Jesus will yet completely triumph over him. He will return from heaven; raise all the dead; and reascend, in the face of the universe, to his native skies, with all his ransomed hosts — the 'spoils' of victory. We should not then fear what Satan can do to us; nor should we fear that the great enemy of the church will ever be triumphant.

Stand up, my soul, shake off thy fears, And gird the gospel armour on;

March to the gates of endless joy, Where thy great Captain Saviour's gon«

Hell and thy sins resist thy course;

But hell and sin are vanquish'd foes; Thy Jesus nail'd them to the cross,

And sung the triumph when he rose.

Then let my soul march boldly on, Press forward to the heavenly gate;

There peace and joy eternal reign. And glittering robes for conquerors wall

Then shall I wear a starry crown, And triumph in Almighty grace;

While all the armies of the skies Join in my glorious Leader's praise.

6. No individual has a right to appoint ceremonies and ordinances in the church to be binding on the consciences of others; nor is this authority intrusted to any body of men. Ver. 16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on tlie conscience; and it is the solemn and sacred duty of all Christians to resist all such attempts to make ceremonial observances binding on the conscience. Christ has appointed a few ordinances of religion — and they are enough. They are simple, easily observed, and all adapted to promote piety. He appointed baptism and the Lord's Supper; but he appointed no stated festivals or fasts; no days in commemoration of the saints, or of his ovra birth or death; he enjomed no ritea

' of religion but those which are most simple, and which are easily observed. He well knew how those observances would be abused to the purposes of superstition, and obscure the great doctrine of justification by faith. He knew how ready men would be to rely on them rather than on the merits of the great Sacrifice, and hence he appointed no ordinance where that danger could exist.

7. Pride is often united with apparent humility. Ver. 18. It is easy to assume the appearance of humility in the outer deportment, but no such assumed appearance reaches the heart. That remains the same, whatever external appearance is assumed, until it is renewed by the grace of God.

8. A meek, modest, and candid demeanour is consistent with great boldness and daring in speculation. Ver. 18. The most daring speculators in religion; they who make the most reckless attacks on the truth, are often, to appearance, eminently candid, and even put on the aspect of angelic devotion. Yet they are bold 'where angels fear to tread;' and they declaim with confidence on subjects which must be for ever beyond the grasp of the human mind.

9. We should not infer, because a man is modest and humble, and because he appears to be endued with uncommon meekness and piety, that, therefore, he is a good man or a safe guide. Ver. 18. The teachers in Colosse, against whom Paul warned the Christians there, appear to have been men just of this stamp; and this is commonly assumed by those who would lead their fellow-men into error. 'Satan is often transformed into an angel of light.'

10. We should not attempt to penetrate into those things which lie beyond the grasp of the human mind. Ver. 18. We should not 'intrude into those things which are unseen.' There is an outer limit to our investigations on all subjects, and we soon reach it. In life we are to act chiefly on facts; not on the reason why those facts exist. When we have ascertained or established a fact, our feet stand on a solid rock; and there we shall stand securely. We act safely and wisely if we act in view of that fact; we do not act safely or wisely if we disregard that, and act on theory or imagination.

11. Many real Christians are in danger of being ' beguiled of the reward' which they might obtain. Ver. 18. They are allured by the world; they are drawn into error by the arts of philosophy; they obscure the lustre of their piety by conformity to the world, and thus they lose the high recompense which they might have obtained in heaven. For the rewards of heaven will be strictly in proportion to the measure of our religion here — the zeal, and fiiith, and love which we evince in the cause of our Master.

12. Many persons are in dangei of losing the ' reward' altogether— for the ' reward' of a life of piety it set before all. Ver. 18. Heaven h offered freely to all, and there is no one who might not obtain it. But, alas! how many there are who are drawn aside by the allurements of error and of sin; who are led to defer to a future time the great subject of preparation for death; who spend their lives in disregard of the commands of God and the invitations of mercy, until it is too late to seek salvation, and they sink down to final ruin. Every impenitent sinner is in imminent danger of losing his soul. The great deceiver is endeavouring to blind him and decoy him down to death, and a thousand snares on every side are spread for his feet, into which he is in constant danger of falling. In a world of allurements, where the work of death from the beginning has been carried on chiefly by deception, with what solicitude

F ye then be risen*' with Christ, seek those things which are

should man guard himself lest he be * beguiled of heaven' and sink to a world where heaven will be offered no more!

In the previous chapter, the apostle had showed what a true Christian ought not to follow after. He had warned the Colossians against the dangers of false philosophy, and the doctrines of erroneous teachers. In this chapter, he teaches them what they ought to pursue and to seek. He therefore enjoins various duties in the different relations of life, which they ought to perform in such a way as to show that true religion had a controlling influence over their hearts. He specifies the following: (1.) The duty of setting the affections on things above. Vs. 1 — 4. They were risen with Christ (ch. ii. 12), they were dead to sin (ver. 3); they were soon to be like Christ (ver. 4), and they should, therefore, fix their affections on heavenly things. (2.) The duty of mortifying their corrupt passions and carnal propensities. Vs. 5—8. (3.) The duty of speaking the truth, since they had put off the old man with his deeds. Vs. 9 — 11. (4.) The duty of kindness, gentleness, charity, and the spirit of peace. Vs. 12—15. (5.) The duty of edifying one another by psalms and songs of praise. Vs. 16, 17. (6.) The duty of wives, ver. 18; (7.) of husbands, ver. 19; (8.) of children, ver. 20; (9.) of fathers, ver. 21; (10.) of servants, vs. 22— 25. There is a very striking similarity between this chapter and the fifth and sixth above, where Christ * sitleth on the right hand of God.

2 Set your * affection on things above, not " on things on the earth.

chapters of the Epistle to the Ephesians, and a full exposition of the principal subjects adverted to here may be found in the Notes there.

1. If ye then be risen with Christ. The apostle in this place evidently founds the argument on what he had said in ch. ii. 12. See Notes on that passage. The argument is, that there was such an union between Christ and his people, tliat in virtue of his death they become dead to sin; that in virtue of his resurrection they rise to spiritual life, and that, therefore, as Christ now lives in heaven, they should live for heaven, and fix their affections there. ^ Seek those things which are above. That is, seek them as the objects of pursuit and affection; strive to secure them. IF Where Christ sitteth on the right hand of God. Notes, Mark xvi. 19. The argument here is, that since Christ is there, and since he is the object of our supreme attachment, we should fix our affections on heavenly things, and seek to be prepared to dwell with him.

2. Set your affection. Marg., ' or mind.'' Gr., * think of — ^povftrt. The thoughts should be occupied about the things where Christ now dwells, where our final home is tc be, where our great interests are. Since we are raised from the death of sin, and are made to live anew, the great object of our contemplation should be the heavenly world. ^ Not on things on the earth. Wealth, honour, pleasure. Our affections should not be fixed on houses and lands; on scenes of fashion and gaiety; on low and debasing enjoy ments.

3 For "ye are dead, and your Jife is hid with Christ in God.

4 When * Christ, who is ' our life, shall appear, then shall ye also appear with him in glory.

3. For ye are dead. Dead to the world; dead to sin; dead to earthly pleasures. On the meaning of the word deady see Notes on Rom. vi. 2. Eph. ii. 1. The idea of the apostle is, that as Christ became literally dead in the tomb, so we, in virtue of our connection with him, have become dead to sin, to worldly influences, pleasures, and ambition. Or, in other words, we are to be to them as if we were dead, and they had no more influence over us than the things of earth had over him in the grave. Notes, Rom. vi. 2. Tf And your life. There is stilUi/e. Though dead to one class of objects, you are alive to others. See the sentiment here expressed, explained at large in the Notes on Gal. ii. 20. •[[ Is hid with Christ in God. The language here is taken probably from treasure which is ' hid' or concealed in a place of security; and the idea is, that eternal life is an invaluable jewel or treasure^ which is laid up with Christ in heaven where God is. There it is safely deposited. It has this security, that it is with the Redeemer, and that he is in the presence of God; and thus nothing can reach it or take it away. It is not left with us, or intrusted to our keeping — for then it might be lost, as we might lose an invaluable jewel; or it might be wrested from us; or we might be defrauded of it; but it is now laid up far out of our sight, and far from the reach of all our enemies, and with one who can ' keep that which we have committed to him against that day.' 2 Tim. i. 12. Our eternal life, therefore, is as se-

5 Mortify '' therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idola try:

cure as it could possibly be made. The true conditicm of the Christian is, that he is * dead' to this world, but that he has immortal life in prospect, and that is secure, being in the holy keeping of his Redeemer, now in the presence of Grod. From this it follows that he should regard himself as living for heaven.

4. When Christ, who is our life. Notes, John L 4; xi. 25. IT Shall appear. In the day when he shall come to judge the world. % Then shall ye also appear with him in glory. 1 Thess. iv. 16, 17. Christians shall then be raised from the dead, and ascend with the Redeemer to heaven.

5. Mortify therefore your members. Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means to put to death (Notes, Rom. viii. 13. Gal. v. 24), and the meaning here is, that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to.indulge them. The word * members^ here, refers to the different members of the body — as the seat of evil desires and passions. Comp. Notes, Rom. vi. 13. They were wholly to extirpate those evil passions which he specifies as having their seat in the various members of the earthly body. ^ Fornication. Notes, Rom. i. 29. % Uncleanness. Notes, Rom. i. 24. IT Inordinate affection, rta^j. Rendered in Rom. i. 26, • vile affections.' See Notes on

6 For which things' sake the wrath of God cometh on the children of disobedience.

7 In " the which ye also walked sometime, when ye lived in them.

8 But now ye also put off all these; anger, wrath, malice, blas-

that verse. In 1 Thess. iv. 5, the word is rendered lust — which is its meaning here. IF Evil concupiscence. Evil desires; licentious passions. Rom. I 24. Greek. IT And covetousness, which is idolatry. It is remarkable that the apostle always ranks covetousness with these 4)ase and detestable passions. The meaning here is, (1.) that it is a low and debasing passion, like those which he had specified; and (2.) that it secures the affections which properly belong to God, and is, therefore, idolatry. Of all base passions, this is the one that most dethrones God from the soul. See this whole passage more fully explained in the Notes on Eph. v. 3 — 5.

8. But now ye also put off all these. All these which follow, as Deing also inconsistent with the Christian calling. IT Anger, wrath. Notes, Eph. iv. 26. % Malice. Notes, Eph. iv. 31. IT Blasphemy. Notes, Matt. ix. 3. The word here seems to mean all injurious and calumnious speaking — whether against God or man. if Filthy communication out of your mouth. Lewd, indecent, phemy, filthy communication out of your mouth.

9 Lie not one to another, see* ing that ye have put off the old man with his deeds;

10 And have put on the new man, which is renewed * in know ledge after the image of him thai created him:

and immodest discourse. Notes, Eph. iv. 29. The conversation of the heathen everywhere abounds with this. A pure method of conversation among men is the fruit of Christianity.

9. Lie not one to another. Notes, Eph. iv. 25. IF Seeing that ye have put off the old man with his deeds. Your former corrupt and evil nature. Notes, Eph. iv. 22. The reason for putting away lying, stated in Eph. iv. 25, is, that we ' are members one of another' — or are brethren. The reason assigned here is, that we have put off the old man with his deeds. The sense is, that lying is one of the fruits of sin. It is that which the corrupt nature of man naturally produces; and when that is put off, then all that that nature produces should be also put off with it. The vice of lying is a universal fruit of sin, and seems to exist everywhere where the gospel does not prevail. Comp. Notes on Titus i. 12. There is, perhaps, no single form of sin that reigns so universally in the heatlien world.

10. Which is renewed in knowledge. In Eph. iv. 24, it is said that the new man is * created after God in righteousness and true holiness.' In this place it is added that to the renewed soul knowledge is imparted, and it is made in that respect as man was when he was first created. This passage, in connection with Eph. iv. 24, proves that betbre man fell he was endowed with * righteousness^

11 Where " there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ

12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffer-

true holiness, and knowledge.^ The knowledge here referred to, is not the knowledge of everything, but the knowledge of God. Man was acquainted with his Creator. He resembled him in his capacity for knowledge. He was an intelligent being, and he had an acquaintance with the divine existence and perfections. Comp. Notes on Rom. v. 12. But especially had he that knowledge which is the fear of the Lord; that knowledge of God which is the result of love. Piety, in the Scriptures, is often represented as the ' knowledge' of God. See Notes on John xvii. 3. Comp. Notes ou Eph. iii. 19. 1 After the image of him that created him. So as to resemble God. In knowledge he was made in the likeness of his Maker.

11. Where there is neither Greek nor Jew. See this fully explained m the Notes on Gal. iii. 28. The meaning here is, that all are on a level; that there is no distinction of nation in the church; that all are to be regarded and treated as brethren, and that therefore no one should be false to another, or lie to another. H Circumcision nor uncircumcision. No one is admitted into that blessed society because he is circumcised; no one is excluded because he is uncircumcised. That distinction is unknown, and all are on a level. IT Barbarians. No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners. See the word barbarian explained in the Notes on Rom. i. 14 IT Scythian. This word does not occur elsewhere in the New Testament. The name Scythian is applied in an- cient- geography to the people who lived on the north and north-east of the Black and Caspian Seas, a region stretching indefinitely into the unknown countries of Asia. They occupied the lands now peopled by the Monguls and Tartars. The name was almost synonymous with barbarian, for they were regarded as a wild and savage race. The meaning here is, that even such a ferocious and uncivilized people were not excluded from the gospel, but they were as welcome as any other, and were entitled to the same privileges as others. No one was excluded because he belonged to the most rude and uncivilized portion of mankind. IF Bond nor free. See Notes, Gal. iii. 28. IT But Christ is all, and in all. The great thing that constitutes the peculiarity of the church is, that Christ is its Saviour, and that all are his friends and followers. Its members lay aside all other distinctions, and are known only as his friends. They are not known as Jews and Gentiles; as of this nation or that; as slaves or freemen, but they are known as Christians; distinguished from all the rest of mankind as the united friends of the Redeemer. Comp. Notes on Gal. iii. 28.

12. Put on, therefore, as the elect of God. The fact that you thus belong to one and the same church; that you have been redeemed by the same blood, and chosen by the same grace, and that you are all brethren, should lead you to manifest a spirit of kindness, gentleness, and love. IF Bowels of mercies. Notes, Phil, ii. 1. % Kindness, &c. See Notes on Eph. iv. 32. The language here

13 Forbearing " one another, and forgiving * one another, if any man have a quarrel ^ against any: even as Christ forgave you, so also do ye.

14 And above all these things

is a little different from what it is there, but the sentiment is the same.

13. Forbearing one another. Notes, Eph. iv. 2. «f And forgiving one another. Notes, Matt. vi. 12. 14. ^ If any man have a quarrel against any. Marg., 'or complaint.'' The word here used — uojtt^jj — occurs nowhere else in the New Testament. It means, fault found, blame., censure; and here denotes occasion of complaint. The idea is, that if another one has given us just occasion of complaint, we are to forgive him; that is, we are (1.) to harbour no malice against him; (2.) we are to be ready to do him good as if he had not given us occasion of complaint; (3.) we are to be willing to declare that we forgive him when he asks it; and (4.) •we are always afterwards to treat him as kindly as if he had not injured us — as God treats us when he forgives us. See Notes, Matt xviii. 21. ^ Even as Christ forgave you, so also do ye. Learn here that Christ has power to forgive sin. Comp. Notes, Matt. ix. 6. Acts v. 31. Christ forgave us (1.) freely — he did not hesitate or delay when we asked him; (2.) entirely — he pardoned all our offences; (3.) for ever — he did it so as to remember our sins no more, and to treat us ever onward as if we had not sinned. So we should forgive an offending brother.

put on charity,* which is •* the bond of- perfectness.

15 And let the peace • of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

of all perfection; the thing which will unite all other things, and make them complete. Comp. the parallel place in Eph. iv. 3. The idea seems to be that love will bind all the other graces fast together, and render the whole system complete. Without love, though there might be other graces and virtues, there would be a want of harmony and compactness in oUjT christian graces, and this was necessary to unite and complete the whole. There is greal beauty in the expression, and it contains most important truth. If it were possible to conceive that the other graces could exist among a christian people, yet there would be a sad incompleteness, a painful want of harmony and union, if love were not the reigning principle. Nor faith, nor zeal, nor prophecy, nor the power of speaking with the tongue of angels, would answer the purpose. See this sentiment expressed in 1 Cor. xiii., and the effect of love more fully explained in the Notes on thai chapter.

15. And let the peace of God. The peace which God gives. Notes, Phil. iv. 7. % Rule in your hearts. Preside in your hearts; sit as umpire there (Doddridge); govern and control you. The word here rendered rule — j3pa^£i;f rw — is commonly used in reference to the Olympic and other games. It means, to be a director, or arbiter of the public games; to preside over them and preserve order, and to distribute the prizes to tlie victors. The meaning here is, that the peace which God gives to

16 Let the word *» of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms * and hymns and spiritual songs, singing with grace in your hearts to the Lord.

the soul is to be to us what the 6rabeutes, or governor at the games was to those who contended there. It is to preside over and govern the mind; to preserve everything in its place; and to save it from tumult, disorder, and irregularity. The thought is a very beautiful one. The soul is liable to the agitations of passion and excitement — like an assembled multitude of men. It needs something to preside over it, and keep its various faculties in place and order; and nothing is so well fitted to do this as the calm peace which religion gives, a deep sense of the presence of God, the desire and the evidence of his friendship, the hope of his favour, and the belief that he has forgiven all our sins. The ' peace of God' will thus calm down every agitated element of the soul; subdue the tumult of passion, and preserve the mind in healthful action and order — ^as a ruler sways and controls the passions of assembled multitudes of men. ^ To the which ye are also called. To which peace. ^ In one body. To be one body; or to be united as one. Notes, Eph. iv. 4 — 6. ^ And be ye thavkful. For all mercies, and especially for your privileges and hopes as Christians. A spirit of thankfulness, also, would tend much to promote harmony and peace. An ungrateful people is commonly a tumultuous, agitated, restless, and dissatisfied people. Nothing better tends to promote peace and order than gratitude to God for his mercies.

16. Let the word of Christ. The doctrine of Christ. IF Dwell in you nthly in all wisdom Abundantly,

17 And whatsoever * ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to Grod and the Father by him.

producing the spirit of true wisdom. That doctrine is adapted to make you wise. The meaning is, that they were to lay up the doctrines of the gospel in their hearts; to meditate upon them; to allow them to be their guide, and to endeavour wisely to improve them to the best purpose. ^ Teaching and admonishingf &c. See this explained in the Notes on Eph. v. 19, 20. The only additional thought here is, that their psalms and hymns were to be regarded as a method of ' teaching^ and ^admonishing;'' that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true in a more important sense that he who is permitted to make the hymns of a church, need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment.

17. And whatsoever ye do in loord or deed. Whatever ye say or do— whether relating to temporal affairs or to religion. The command here extends to all that we do. % Do alt in the name of the Lord Jesus. Do it all because he requires and commands it, and with a desire to honour him. His authority should be the warrant: his glory the airr. of all

18 Wives, * submit yourselves unto your own husbands, as it is fit in the Lord.

19 Husbands, love your wives, and be not bitter against them.

30 Children, ' obey your parents in all things: for this is well pleasing unto the Lord.

21 Fathers, provoke not your children to anger, lest they be discouraged.

22 Servants, «= obey in all things your masters according to the

our actions and words. See the general sentiment Iiere expressed, fully illustrated in the Notes on 1 Cor. x. 81. % Giving thanks to God and the Father by him. Through him; or in his name. All our actions are to be accompanied with thanksgiving. Notes, Phil. iv. 6. We are to engage in every duty, not only in the name of Christ, but with thankfulness for strength anS reason; for the privilege of acting so that we may honour him; and with a gratefiil remembrance of the mercy of God that gave us such a Saviour to be an example and guide. He is most likely to do his duty well who goes to it with a heart overflowing with gratitude to God for his mercies, and he who is likely to perform his duties with the most cheerful fidelity, is he who has the deepest sense of the divine goodness in providing a Saviour for liis lost and ruined soul. See Notes on 2 Cor. v. 14, 15.

18. Wives, submit yourselves, &c. Notes on the parallel passage in Eph. V. 21—24.

flesh: not with eye-service, as men-pleasers; Btit in singleness of heart, fearing God:

23 And whatsoever ye do, do it heartily, as to the Lord and not unto men;

24 Knowing, that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

tinually finding fault with them, they should lose all courage, and despair of ever pleasing you. There is much sound sense and practical wisdom in this observation of the apostle. Children should not be flattered, but they should be encouraged. They should not be so praised as to make them vain and proud, but they should be commended when they do well. The desire of praise should not be the principle from which they should be taught to act, but they should feel that the approbation of parents is a desirable thing, and when they act so as to deserve that approbation, no injury is done them by their understanding it. He who always finds fault with a child; who is never satisfied with what he does; who scolds and frets and complains, let him do as he will, breaks his spirit, and soon destroys in the delicate texture of his soul all desire of doing well The child in despair soon gives over every effort to please. He becomes sullen, morose, stupid, and indifferent to all the motives tliat can be presented to him, and becomes to a great extent indifferent as to what he does — since all that he does meets with the same reception from the parent

1. Masters, give unto your servants, &c. See Notes on Eph. vi. 9. ^ That which is just and equal. What they ought to have; what is fairly their due. The apostle here, probably, refers to bondmen or slaves, and the propriety of this rule is apparent. Such persons were subject to their masters' control; their time and services were at their disposal, and they could not enforce their just and equal claims by an appeal to the laws. They were, therefore, dependent on the equity and kindness of their masters. There can be no doubt that not a few who were converted to the christian feith were held to involuntary servitude (see 1 Cor. vii.); and it is as clear that the apostles did not design to make a violent disruption of these bonds, or to lead the slaves to rise and murder their masters. See Notes, 1 Tim. vi. 1 — 4. But it is equally clear that they meant to represent slavery as a hard and undesirable condition; that they intended to instruct the slaves to embrace the earliest opportunity to be free which was presented (1 Cor. vii. 21); and that they meant to suggest such considerations, and to lay down such principles as would lead masters to emancipate their slaves, and thus ultimately to abolish it. Among these principles are such as these. (1.) That all men were of one and the same blood. Acts xvii. 26. (2.) That they were all redeemed by the same Saviour, and were brethren. 1 Tim. vi. 2. Philem. 16. If redeemed; if they were 'brethren;' if they were heirs of glory, they were not ^ chattels,'' ox ' things;' and how could a Christian conscientiously hold or regard them as property 7 (3.) That they were to ' render them that which vf^sjust

servants that which is just and equal; knowing that ye also have a Master in heaven.

and equaV What would follow from this if fairly applied ] What would be just and equal to a man in those circumstances'? Would it not be (a) to compensate him fairly for his labour; to furnish hun an adequate remuneration for what he had earned 1 But this would strike a blow at the root of slavery — for one of the elementary principles of it is, that there must be 'unrequited labour;' that is, the slave must earn as much more than he receives as will do his part in maintaining the master in idleness, for it is of the very essence of the system that he is to be maintained in indolence by the slaves which he owns — or just so far as he owns a slave. If he were disposed to earn his own living, he would not need the labour of slaves. No man ever yet became the permanent owner of a slave from benevolence to him, or because he desired to pay him fully for his work, or because he meant himself to work in order to maintain his slave in indolence. (6) If a man should in fact render to his slaves ' that which is just and equal,' would he not restore them to freedom 1 Have they not been deprived of their liberty by injustice, and would not 'justice' restore if? What has the slave done to forfeit his liberty? If he should make him ' equal' in rights to himself, or to what he is by nature, would he not emancipate him 1 Has he not been reduced to his present condition by witliholding that which is ' equal.?' Has he ' equal' rights, and ' equal' privileges with other men? Has he not been cut off from them by denying him the equality to which he is entitled in the arrangements of God's government? Can he be held at all without violating all the just notions of equality? Though, therefore, it may

2 Continue " in prayer, and watch * in the same with thanksgiving;

3 Withal praying also for us, that God would open « unto us a door of utterance, to speak the

be true that this passage only enjoins the rendering of that which was 'just' and 'equal' in their condition as slaves, yet it contains a principle which would ' lay the axe at the root' of slavery, and would lead a conscientious Christian to the feeling that his slaves ought to be free. These principles actually effected the freedom of slaves in the Roman empire in a few centuries after Christianity was introduced, and they are destined to effect it yet all over the world. IT Knowing that ye also have a' Master in heaven. Notes, Eph. vi. 9.

2. Continue in prayer. That is, do not neglect it; observe it at all stated times; *maintain the spirit of prayer, and embrace all proper occasions to engage in it. Comp. Notes, Luke xviii. 1. Eph. vi. 18. 1 Thess. iv. 17. ^ And watch in the same with thanksgiving. Watch for favourable opportunities; watch that your mind may be in a right frame when you pray; and watcJi, that when your mind is in a right frame you may not neglect to pray. See Notes on Eph. vi. 18. Phil. iv. 6.

3. Withal. With all the supplications which you oifer for other persons and things; or at the same time that you pray for them. % Praying also for us. Notes, Eph. vi. 19, 20. Comp. 2 Cor. i. 11. Phil. i. 19. Heb. xiii. 18, 19. yi That God would open to us a door of utterance. To preach the gospel. He earnestly desired to have liberty to preach the gospel, and asked them to pray that this might be restored to him. See Notes mystery of Clirist, for which I am also in bonds:

4 That I may make it manifest, as I ought to speak.

5 Walk in wisdom ** toward them that are without, redeeming the time.

on Eph. vi. 19. «[[ To speak the mystery of Christ. Called in Eph. vi. 19, the ' mystery of the gospel.' See Notes there. ^ For which I also am in bonds. A prisoner at Rome. Notes, Eph. vi. 20.

5. Walk in wisdom. That is, conduct uprightly and honestly. Deal with them on the strictest principles of integrity, so that they may not have occasion to reproach the religion which you profess. ^ Toward them that are without. Without the pale of the church, or who are not professing Christians. See Notes on 1 Cor. V. 12. They were surrounded by heathens, as Christians now are by men of the world. The injunction is one that requires us to act with prudence and propriety {iv co^Cq) towards them; and there is perhaps not a more important direction in the New Testament than this. Among the reasons for this are the following: (l.J Men of the world judge of religion, not from the profession, but from the life of its friends. (2.) They judge of religion, not from preaching, or from books, or from the conduct of its Founder and his apostles, but from what they see in the daily walk and conversation of the members of the church. (3.) They understand the nature of religion so well as to know when its friends are or are not consistent with their profession. (4.) They set a much higher value on honesty and integrity than they do on the doctrines and duties

6 Let your speech be alway with grace, seasoned " with salt,

of religion; and if the professed friends of religion are destitute of the principles of truth and honesty, they think they have nothing of any value. Tliey may be very devout on the Sabbath; very regular at prayer-meetings; very strict in the observance of rites and ceremonies — but all these are of little worth in the estimation of the world, unless attended with an upright life. (5.) No professing Christian can possibly do good to others who does not live an upright life. If you have cheated a man out of never so small a sum, it is vain that you talk to him about the salvation of his soul; if you have failed to pay him a debt when it was due, or to finish a piece of work when you promised it, or to tell him tlie exact truth in conversation, it is vain for you to endeavour to induce him to be a Christian. He will/eeZ, if he does not say — and he might very properly say — that he wants no religion which will not make a man honest. (6.) No man will attempt to do much good to others whose own life is not upright. He will be sensible of the inconsistency, and will feel that he cannot do it with any sense of propriety; and the honour of religion, therefore, and the salvation of our fellow-men, demand that in all our intercourse with others, we should lead lives of tlie strictest integrity. ^ Redeeming the time. Notes, Eph. v. 16.

6. Let your speech. Your conversation. In the previous verse the apostle had given a general direction that our conduct towards those who are not professing Christians should be wise and prudent; he here gives a particular direction in regard to our conversation. ^Be alway with grace. Imbued with the spirit of religion. It should be such as religion is fitted

that ye may know how ye ought to answer every man.

to produce; such as to show that the grace of God is in our hearts. Bloomfield supposes that this means ' courteous and agreeable, not morose and melancholy.' But though this may be included, and though the rule here laid down would lead to that, it cannot be all that is intended. It rather means that our conversation should be such as to show that we are governed by the principles of religion, and that there is unfeigned piety in the heart. This will indeed make us mild, courteous, agreeable, and urbane in our conversation; but it will do more than this. It will imbue our discourse with the spirit of religion, so as to show that the soul is under the influence of love to the Redeemer. ^ Seasoned with salt. Salt, among the Greeks, was the emblem of wit. Here the meaning seems to be, that our conversation should be seasoned with piety or grace in a way similar to that in which we employ salt in our food. It makes it wholesome and palatable. So with our conversation. If it be not imbued with the spirit of piety, it is flat, insipid, unprofitable, injurious. The spirit of piety will make it what it should be — useful, agreeable, beneficial to mankind. This does not mean that our conversation is to be always, strictly speaking, religious — wherever we may be — any more than our food should be mere salt; but it means that, whatever be the topic, the spirit of piety should be diffused through it — as the salt in our food should properly season it all — whatever the article of food may be. ^ That ye may know how ye ought to answer every man. Be imbued with the spirit of piety, that you may not utter anything that would be rash and foolish, but be prepared to answer any one who may

7 All « my state shall Tychicus declare unto you, 7oho is a beloved brother, and a faithful minister and fellow-servant in the Lord:

8 Whom I have sent unto you for the same purpose, that he might

question you about your religion in a way that will show that you understand its nature, and that will tend to edification. This remark may be extended farther. It may be understood as meaning also, 'be imbued with the spirit of religion, and you will be able to answer any man appropriately on any subject. If he asks you about the evidence or the nature of religion, you will be able to reply to him. If he converses with you on the common topics of the day, you wUl be able to answer him in a mild, kind, affable spirit. If he asks you of things of which you are ignorant; if he introduces some topic of science with which you are not acquainted, you will not be ashamed to confess your ignorance, and to seek instruction. If he addresses you in a haughty, insolent, and overbearing manner, you will be able to repress the risings of your temper, and to answer him with gentleness and kindness.' Comp. Luke ii. 46.

7, 8. All my state shall Tychicus declare unto you. See these verses explained in the Notes, Eph. vi. 21, 22.

9. With Onesimus. Who had been formerly a servant of Philemon, an inhabitant of Colosse. See Notes, Philem. 10. Onesimus had probably been recently converted; and Paul felt towards him the warm attachment of a brother. Philem. 16. In what way he became acquainted with him is unknown. A more full account of him will be found in the Notes on the Jlpistle to Pliilemon.

know your estate, and comfort your hearts;

9 With Onesimus, ^ a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here.

^ Who in one of you. That is, either who is from your city, or one of your own people and nation. It is clear from this, that Onesimus was from Phrygia, and probably from the city of Colosse itself. It would seem also that he was of a higher rank than is designated by the word ' slave' now. He was, indeed, a * servant' — hol-ko^ —of Philemon, but w^ould the apostle have addressed the Colossians, and said that he was ' one of them^ if he had occupied precisely the condition which is now denoted by the word slave? Would a minister of the gospel now in the Northern States, who should send a letter by a runaway slave to a community of masters at the South, say of him that he was ' one of them?'' Would it be kindly received, or produce a good impression, if he did 1 There is reason, therefore, to think that Onesimus was not a slave in the proper sense, but that he might have been a respectable youth, who had bound himself to service for a term of years. Comp. Philem. 18. If They shall make known to you all things which are done here. Relating to Paul himself and the state of the church in Rome. As the epistle which Paul sent was designed not only for them, but to be a part of the volume of revealed truth, he wrote only those things which would be of permanent interest. Other matters he left for those who carried the epistle to communicate. It would also serve to give Tychicus and Onesimus more respectability in view of the church at.Colosse, if he referred the

10 Aristarchus * my fellow-pri- Boner saluteth you, and Marcus, * sister's son to Barnabas (touching whom, ye received commandments: if he come unto you, receive him;)

church to them for information on important points.

10. Aristarchus my fellow-prisoner. Aristarchus was of Thessalonica, and is mentioned in Acts xix. 29; XX. 4, as Paul's companion in his travels. In Acts xxvii. 2, it is said that he accompanied him in his voyagfe to Rome, and from the passage before us it appears that he was there imprisoned with him. As he held the same sentiments as Paul, and was united with him in his travels and labours, it was natural that he should be treated in the same manner. He, together with Gains, had been seized in the tumult at Ephesus and treated with violence, but he adhered to the apostle in all his troubles, and attended him in all his perils. Nothing further is certainly known of him, though " the Greeks say that he was bishop of Assamea in Syria, and was beheaded with Paul at Rome, under Nero." Calmet. ^ And Marcus, sister's son to Barnabas. John Mark, in relation to whom Paul and Barnabas had formerly disagreed so much as to cause a separation between Barnabas and Paul. The ground of the disagreement was, that Barnabas wished to take him, probably on account of relationship, with them in their travels; Paul was unwilling to take him, because he had, on one occasion, departed from them. Notes, Acts XV. 37—39. They afterwards became reconciled, and Paul mentions Mark here with affection. He sent for him when he sent Tychicus to Ephesus, and it seems that he had come to him in obedience to his re-

11 And Jesus, which is called Justus; who are of the circumcision. These only are my fellow workers unto the kingdom of Godj which have been a comfort unto

quest. 2 Tim. iv. 11. Mark had probably become more decided, and Paul did not harbour unkind and unforgiving feelings towards any one. ^ Touching whom ye received commandments. What these directions were, and how tliey were communicated, whether verbally or by writing, is now unknown. It was, not improbably, on some occasion when Paul was with them. He refers to it here in order that they might know distinctly whom he meant ^ If he come to you, receive him. In Philem. 24, Mark is mentioned as a ' fellow-labourer' of Paul. It would seem probable, therefore, that he was not a prisoner. Paul here intimates that he was about to leave Rome, and he enjoins it on the Colossians to receive him kindly. This injunction may have been necessary, as the Colossians may have been aware of the breach between him and Paul, and may have been disposed to regard him with suspicion. Paul retained no malice, and now commended, in the warmest manner, one from whom he was formerly constrained to separate.