Colossians 2 Commentary

e of being seduced by specious and enticing words, Col 2:1-5 . And to walk in Christ, as they had been taught, and to abound in faith and holiness, Col 2:6 , Col 2:7 . To beware of false teachers, who strove to pervert the Gospel, and to lead their minds from him in whom the fullness of the Godhead dwells; with whom they were filled; by whom they had received spiritual circumcision; and into whom they were baptized and were quickened, and raised from a death of sin to a life of righteousness, Col 2:8-12 . He points out their former state, and the great things which Christ had done for them, Col 2:13-15 . Warns them against particular tenets of the Judaizing teachers relative to meats, drinks, holydays, festivals, and the specious pretences of deceivers, Col 2:16-19 . And shows that all the things taught by these, though they had a show of wisdom, yet perished in the using, and were the commandments and doctrines of men, Col 2:20-23 . Verse 1 What great conflict - The word αγων, which we here render conflict, is to be understood as implying earnest care and solicitude, accompanied, undoubtedly, with the most fervent application to the throne of grace in their behalf. The αγωνιζομενος of the preceding verse gave the apostle occasion to use the word αγων here. He agonized with God, and his agony was for them. Laodicea - A city of Asia Minor, on the borders of Caria, Phrygia, and Lydia. It was originally called Diospolis, or the city of Jupiter, and afterwards Rhoas; but obtained the name of Laodicea from Laodice, the wife of Antiochus. It is now called Ladik. It was formerly celebrated for its commerce, and the fine black wool of its sheep. Colosse, or the city of the Colossians, lay between it and Hierapolis. This Hierapolis was also a town of Phrygia, famous for its hot baths: it is now called Bambukholasi. As many as have not seen my face in the flesh - From this it has been conjectured that St. Paul had never been at either Colosse or Laodicea, and this, from the letter of the text, appears probable; and yet, his having passed more than once through this country, preaching and strengthening the Churches, renders it very improbable. It is, therefore, most likely that we should understand the apostle as speaking collectively; that he had the most earnest concern, not only for the welfare of those Churches with which he was acquainted, such as Colosse and Laodicea, but also for those to whom he was not personally known. Verse 2 That their hearts might be comforted - That they might have continual happiness in God, having constant affiance in him. Being knit together in love - The word συμβιβασθεντων, or συμβιβασθεντες, which is the true reading, but both of equal import here, signifies being united, as the beams or the timbers of a building, by mortices and pins. The visible Church of Christ cannot be in union with God unless it have unity in itself, and without love this unity is impossible. Unto all riches of the full assurance of understanding - That is, that they might have the most indubitable certainty of the truth of Christianity, of their own salvation, and of the general design of God to admit the Gentiles into his Church. This is the grand mystery of God, which was now laid open by the preaching of the Gospel. And of the Father, and of Christ - These words are variously written in different MSS., versions, and fathers: The mystery of God - of God in Christ - of God who is in Christ - of God concerning Christ - of God who is Christ - of the God Christ - of God and Christ - of God the Father of Christ - of God the Father, and our Lord Christ - of God and the Father of Christ - of God the Father, in Christ - of the God Christ Jesus, Father and Lord, etc., etc., etc. This great variety of versions leaves the strongest presumption that the words in question are glosses which have crept into the text, and are of no authority. Griesbach has left them out of the text. Verse 3 In whom are hid - Or rather in which; referring to the mystery mentioned above. In this glorious scheme of Christianity all the treasures - the abundance and excellency, of wisdom and knowledge are contained. No scheme of salvation, or Divine knowledge, ever equalled in its depth and excellency the Gospel plan. A scheme which the wisdom of God alone could devise, and which his power and infinite mercy alone could accomplish. Verse 4 Lest any man should beguile you - The word παραλογιζηται means to deceive by sophistry or subtle reasoning, in which all the conclusions appear to be fairly drawn from the premises, but the premises are either assumed without evidence, or false in themselves; but this not being easily discovered, the unthinking or unwary are carried away by the conclusions which are drawn from these premises. And this result is clearly intimated by the term πιθανολογια, enticing words, plausible conclusions or deductions from this mode of reasoning. The apostle seems to allude to the Gentile philosophers, who were notorious for this kind of argumentation. Plato and Socrates are not free from it. Verse 5 For though I be absent in the flesh - It is hardly possible that such words as these in this verse could have been used to perfect strangers; they argue a considerable knowledge of the people, and a knowledge founded on personal acquaintance. The original is exceedingly soft and musical: - Ει γαρ και τη σαρκι απειμι, Αλλα τῳ πνευματι συν ὑμιν ειμι, Χαιρων και βλεπων ὑμων την ταξιν, κ.τ.λ. The whole verse shows that this Church was sound in doctrine, and strict in discipline. They had steadfast faith in Christ, and regular order or discipline among themselves. Verse 6 As ye have therefore received Christ Jesus - Many persons lay a certain stress on the words as and so, and make various fine heads of discourses from them; viz. As ye received Christ in a spirit of humility, so walk in him; as ye received him in a spirit of faith, so walk in him, etc., etc. This may be all proper in itself; but nothing of the kind was intended by the apostle. His meaning is simply this: Seeing ye have embraced the doctrine of Christ, continue to hold it fast, and not permit yourselves to be turned aside by sophistical or Judaizing teachers. Verse 7 Rooted and built up in him - It is not usual with the apostle to employ this double metaphor, taken partly from the growth of a tree and the increase of a building. They are to be rooted; as the good seed had been already sown, it is to take root, and the roots are to spread far, wide, and deep. They are to be grounded; as the foundation has already been laid, they are to build thereon. In the one case, they are to bear much fruit; in the other, they are to grow up to be a habitation of God through the Spirit. See the notes on Eph 2:21 , Eph 2:22 (note); Eph 3:17 (note). Abounding therein with thanksgiving - No limitation is ever set to the operations of God on the soul, or to the growth of the soul in the knowledge, love, and image of God. Those who are brought into such a state of salvation should abound in gratitude and loving obedience, as they grow in grace. Verse 8 Beware lest any man spoil you - The word συλαγωγων, from συλη, prey, and αγειν, to lead or carry away, signifies to rob, or spoil of their goods, as if by violence or rapine. Their goods were the salvation they had received from Christ; and both the Gentile and Jewish teachers endeavored to deprive them of these, by perverting their minds, and leading them off from the truths of Christianity. Philosophy and vain deceit - Or, the vain or empty deceit of philosophy; such philosophizing as the Jewish and Gentile teachers used. As the term philosophy stood in high repute among the Gentiles, the Jews of this time affected it; and both Philo and Josephus use the word to express the whole of the Mosaic institutions. So the former: Ὁι κατα Μωσην φιλοσοφουντες· "Those who embraced the philosophy of Moses;" Phil., De Nomin. Mutand. And the latter; Τρια παρα Ιουδαιοις ειδη φιλοσοφειται· "There are three systems of philosophy among the Jews," (Bell. Jud., lib. ii. cap 8, sec. 2), meaning the Pharisees, Sadducees, and Essenes, as immediately follows. The Jewish philosophy, such as is found in the Cabala, Midrashim, and other works, deserves the character of vain deceit, in the fullest sense and meaning of the words. The inspired writers excepted, the Jews have ever been the most puerile, absurd, and ridiculous reasoners in the world. Even Rabbi Maymon, or Maimonides, the most intelligent of them all, is often in his master piece (the Moreh Nevochim, the Teacher of the Perplexed) most deplorably empty and vain. After the rudiments of the world - According to the doctrine of the Jewish teachers; or, according to the Mosaic institutions, as explained and glossed by the scribes, Pharisees, and rabbins in general. We have often seen that העולם הזה haolam hazzeh, this world, of which του κοσμου τουτου is a literal translation, is frequently used to express the Jewish system of rites, ceremonies, and institutions in general; what the apostle calls the tradition of men, namely, what men, unauthorized by God, have taught as doctrines received from him. Our Lord frequently refers to and condemns these traditions. Not after Christ - Not according to the simple doctrine of Christ, viz.: He died for our offenses; believe on the Lord Jesus, and thou shalt be saved. Verse 9 For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness in Christ suited to the empty, destitute state of the human soul, but in the philosophy of the Jews and Gentiles nothing like this was found; nor indeed in the more refined and correct philosophy of the present day. No substitute has ever been found for the grace of the Lord Jesus, and those who have sought for one have disquieted themselves in vain. By the Godhead or Deity, Θεοτης, we are to understand the state or being of the Divine nature; and by the fullness of that Deity, the infinite attributes essential to such a nature. Bodily - Συματικως signifies truly, really; in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially: for so the word σωματικως means; and so it was understood by the ancient Greek fathers, as is fully shown by Suicer, in his Thesaurus, under the word. "The fullness of the Godhead dwelt in Christ 'bodily,' as opposed to the Jewish tabernacle, or temple; truly and really, in opposition to types and figures; not only effectively, as God dwells in good men, but substantially or personally, by the strictest union, as the soul dwells in the body; so that God and man are one Christ." See Parkhurst. Verse 10 And ye are complete in him - Και εστε εν αυτῳ πεπληρωμενοι· And, ye are filled with him. Our word complete quite destroys the connection subsisting in the apostle's ideas. The philosophy of the world was empty, κενη, but there was a πληρωμα, or fullness, in Christ; the Colossians were empty - spoiled and deprived of every good, while following the empty philosophy and groundless traditions of Jewish and Gentile teachers; but since they had received Christ Jesus they were πεπληρωμενοι, filled with him. This is the true meaning of the word, and by this the connection and assemblage of ideas in the apostle's mind are preserved. No fanciful completeness in Christ, of a believer, while incomplete in himself, is either expressed or intended by St. Paul. It is too bad a doctrine to exist in the oracles of God. The head of all principality - See the notes on Col 1:16-17 (note). Verse 11 In whom also ye are circumcised - All that was designed by circumcision, literally performed, is accomplished in them that believe through the Spirit and power of Christ. It is not a cutting off of a part of the flesh, but a putting off the body of the sins of the flesh, through the circumcision of Christ; he having undergone and performed this, and all other rites necessary to qualify him to be a mediator between God and man; for, being made under the law, he was subject to all its ordinances, and every act of his contributed to the salvation of men. But by the circumcision of Christ, the operation of his grace and Spirit may be intended; the law required the circumcision of the flesh, the Gospel of Christ required the circumcision of the heart. The words των ἁμαρτιων, of the sins, are omitted by ABCD*EFG, several others, by the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and by Clement, Athanasius, Basil, Cyril, and several others. Griesbach has omitted them. Verse 12 Buried with him in baptism - Alluding to the immersions practised in the case of adults, wherein the person appeared to be buried under the Water, as Christ was buried in the heart of the earth. His rising again the third any, and their emerging from the water, was an emblem of the resurrection of the body; and, in them, of a total change of life. The faith of the operation of God - They were quickened, changed, and saved, by means of faith in Christ Jesus; which faith was produced by the operation or energy of God. Believing is the act of the soul; but the grace or power to believe comes from God himself. Verse 13 And you, being dead in your sins - See the notes on Eph 2:1 , etc. The uncircumcision of your flesh - This must refer to that part of the Colossian Church which was made up of converted heathens, for the heathens alone were uncircumcised. Verse 14 Blotting out the hand-writing of ordinances - By the hand-writing of ordinances the apostle most evidently means the ceremonial law: this was against them, for they were bound to fulfill it; and it was contrary to them, as condemning them for their neglect and transgression of it. This law God himself has blotted out. Blotting out the hand-writing is probably an allusion to Num 5:23 , where the curses written in the book, in the case of the woman suspected of adultery, are directed to be blotted out with the bitter waters. And there can be little doubt of a farther allusion, viz., to the custom of discharging the writing from parchment by the application of such a fluid as the muriatic acid, which immediately dissolves those ferruginous calces which constitute the blackening principle of most inks. But the East India inks, being formed only of simple black, such as burnt ivory, or cork, and gum water, may be wiped clean off from the surface of the paper or parchment by the application of a wet sponge, so as to leave not one legible vestige remaining: this I have often proved. Nailing it to his cross - When Christ was nailed to the cross, our obligation to fulfill these ordinances was done away. There may be another reference here to some ancient mode of annulling legal obligations, by nailing them to a post; but I do not recollect at present an instance or example. Antiquated laws are said to have been thus abrogated. Verse 15 And having spoiled principalities and powers - Here is an allusion to the treatment of enemies when conquered: they are spoiled of their armor, so much the word απεκδυειν implies; and they are exhibited with contumely and reproach to the populace, especially when the victor has the honor of a triumph; to the former of which there is an allusion in the words εδειγματισεν εν παρῥησιᾳ, making a public exhibition of them; and to the latter in the words θριαμβευσας αυτους, triumphing over them. And the principalities and powers refer to the emperors, kings, and generals taken in battle, and reserved to grace the victor's triumph. It is very likely that by the αρχας και εξουσιας, principalities and powers, over whom Christ triumphed, the apostle means the נשיאות nesioth and רשות roshoth, who were the rulers and chiefs in the Sanhedrin and synagogues, and who had great authority among the people, both in making constitutions and explaining traditions. The propagation of Christianity in Judea quite destroyed their spiritual power and domination; just as the propagation of Protestantism, which was Christianity revived, destroyed, wherever it appeared, the false doctrine and domination of the pope of Rome. In it - The words εν αυτῳ refer rather to Christ, than to the cross, if indeed they be genuine; of which there is much reason to doubt, as the versions and fathers differ so greatly in quoting them. Griesbach has left them out of the text. Verse 16 Let no man - judge you in meat, or in drink - The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holydays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time. As it is a type of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no type ever ceases till the antitype be come. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian; his σαββατων, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch. Verse 17 Which are a shadow - All these things were types, and must continue in force till the Christ, whom they represented, came; the apostle therefore says that the body - the substance or design of them was of Christ - pointed him out, and the excellent blessings which he has procured. The word σκια, shadow, is often used to express any thing imperfect or unsubstantial; while the term σωμα, body, was used in the opposite sense, and expressed any thing substantial, solid, and firm. The law was but the shadow or representation of good things to come; none should rest in it; all that it pointed out is to be sought and obtained in Christ. Verse 18 Let no man beguile you - Μηδεις ὑμας καταβραβευετω· Let no man take the prize from you which the βραβευς, brabeus, or judge in the contests, has assigned you, in consequence of your having obtained the victory. This any reader will see, is an allusion to the Olympic and Isthmian games, and to the prizes assigned to these who had obtained the victory in one or more of the contests which there took place. The Colossians had fought and conquered under the direction of Christ, and he, as the sole judge in this contest, had assigned to them the prize; the false teachers, affecting great modesty, humility, and sanctity, endeavored to turn them aside from the Gospel, and to induce them to end in the flesh who had begun in the Spirit. Against these the apostle warns them. In a voluntary humility and worshiping of angels - This is a difficult passage, and in order to explain it, I shall examine the meaning of some of the principal terms of the original. The word θελειν, to will, signifies also to delight; and ταπειμοφροσυνη signifies not only lowliness or humility of mind, but also affliction of mind; and ταπεινουν την ψυχην, Lev 16:20 , Lev 16:31 , and in many other places, signifies to afflict the soul by fasting, and self-abnegation; and θρησκεια signifies reverence and modesty. Hence the whole passage has been paraphrased thus: Let no man spoil you of the prize adjudged to you, who delights in mortifying his body, and walking with the apparent modesty of an angel, affecting superior sanctity in order to gain disciples; intruding into things which he has not seen; and, notwithstanding his apparent humility, his mind is carnal, and he is puffed up with a sense of his superior knowledge and piety. It is very likely that the apostle here alludes to the Essenes, who were remarkably strict and devout, spent a principal part of their time in the contemplation of the Divine Being, abstained from all sensual gratifications, and affected to live the life of angels upon earth. With their pretensions all the apostle says here perfectly agrees, and on this one supposition the whole of the passage is plain and easy. Many have understood the passage as referring to the adoration of angels, which seems to have been practised among the Jews, who appear (from Tobit, xii. 15; Philo, in lib. de Somn.; Josephus, War. lib. ii. cap. 8, sec. 7) to have considered them as a sort of mediators between God and man; presenting the prayers of men before the throne; and being, as Philo says, μεγαλου Βασιλεως οφθαλμοι και ωτα, the eyes and ears of the great King. But this interpretation is not so likely as the foregoing. Verse 19 And not holding the Head - Not acknowledging Jesus Christ as the only Savior of mankind, and the only Head or chief of the Christian Church, on whom every member of it depends, and from whom each derives both light and life. For a farther explanation of these words see the notes on Eph 4:16 , where the figures and phraseology are the same. Verse 20 If ye be dead with Christ - See the notes on Rom 6:3 , Rom 6:5 (note). From the rudiments of the world - Ye have renounced all hope of salvation from the observance of Jewish rites and ceremonies, which were only rudiments, first elements, or the alphabet, out of which the whole science of Christianity was composed. We have often seen that the world and this world signify the Jewish dispensation, or the rites, ceremonies, and services performed under it. Why, as though living in the world - Why, as if ye were still under the same dispensation from which you have been already freed, are ye subject to its ordinances, performing them as if expecting salvation from this performance? Verse 21 Touch not; taste not; handle not - These are forms of expression very frequent among the Jews. In Maccoth, fol. xxi. 1: "If they say to a Nazarite, Don't drink, don't drink; and he, notwithstanding, drinks; he is guilty. If they say, Don't shave, don't shave; and he shaves, notwithstanding; he is guilty. If they say, Don't put on these clothes, don't put on these clothes; and he, notwithstanding, puts on heterogeneous garments; he is guilty." See more in Schoettgen. Verse 22 Which all are to perish with the using - These are not matters of eternal moment; the different kinds of meats were made for the body, and go with it into corruption: in like manner, all the rites and ceremonies of the Jewish religion now perish, having accomplished the end of their institution; namely, to lead us to Christ, that we might be justified by faith. After the commandments and doctrines of men? - These words should follow the 20th verse, of which they form a part; and it appears from them that the apostle is here speaking of the traditions of the elders, and the load of cumbrous ceremonies which they added to the significant rites prescribed by Moses. Verse 23 Which things have indeed a show of wisdom - All these prescriptions and rites have indeed the appearance of wisdom, and are recommended by plausible reasons; but they form a worship which God has not commanded, and enjoin macerations of the body, accompanied with a humiliation of spirit, that are neither profitable to the soul, nor of any advantage to the body; so that the whole of their religion is nothing worth. What is here termed will-worship, εθελοθρησκεια, signifies simply a mode of worship which a man chooses for himself, independently of the revelation which God has given. The whole system of Deism is an εθελοθρησκεια, a worship founded in the will or caprices of man, and not in the wisdom or will of God; and it is just as profitable to body and soul as that of which the apostle speaks. God will be served in his own way; it is right that he should prescribe to man the truths which he is to believe, and the ordinances which he is to use. To refuse to receive his teaching in order to prefer our own fancies, is to light a farthing candle as a substitute for the noonday sun. From the beginning of the world God has prescribed the worship which was best pleasing to himself, and never left a matter of such moment to man. The nations which have either not had a revelation, or refused to receive that which God has given, show, by their diversity of worship, superstition, absurdity, and in many cases cruelty, what the state of the whole would have been, had not God, in his infinite mercy, blessed it with a revelation of his will. God has given directions concerning his worship; and he has appointed the seventh day for the peculiar exercises of spiritual duties: other times he has left to man's convenience; and they abuse the text who say that the appointment of particular times and places for religious service is will-worship. God prescribes the thing, and leaves it to man, except in the case of the Sabbath, to appoint the time and the place; nor is it possible to be too frequent in God's worship, any more than to be too fervent. Introduction The apostle exhorts the Colossians to heavenly-mindedness after the example of Christ, that they may be prepared to appear with him in glory, Col 3:1-4 . Exhorts them also to mortify their members, and calls to their remembrance their former state, Col 3:5-7 . Shows how completely they were changed from that state, and gives them various directions relative to truth, compassion, meekness, long-suffering, forgiveness, charity, Col 3:8-14 . Shows that they are called to unity and hol

COLOSSIANS CHAPTER 2. ANALYSIS OF THE CHAPTER 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 origin, and had adopted many of the arts of a plausible rhetoric, from the prevailing 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 the 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 against 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, Col 2:1-15. This also consists of two parts. (A.) The importance of the subject, Col 2:1-7. (1.) The apostle felt great solicitude for them, and for all whom he had not seen, that they might hold the truth in reference to the Divine existence and perfections, Col 2:1,2. (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, Col 2:3. (3.) They were in danger of being led astray by enticing words, Col 2:4. (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, Col 2:5-7. (B.) Reasons why they should be steadfast, and not drawn away by the influence of false philosophy, Col 3:8-15. (1.) The danger of depending on traditions and worldly principles in religion; of being "spoiled" or robbed by philosophy, Col 2:8. (2.) All that we need to desire is to be found in Christ, Col 2:9,10. (3.) We have received through him the true circumcision--the putting away our sins, Col 2:11. (4.) We have been buried with him in baptism, and have solemnly devoted ourselves to him, Col 2:12. (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, Col 2:13-15. II. Specification of particular errors to which they were exposed, or of particular things to be avoided, Col 2:16-23. The chapter closes Col 2:20-23 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. Verse 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. Marg., fear, or care. The Greek word is agony αγωνα. It is not, however, the word rendered agony in Lk 22:44 αγωνια--though that is derived from this. The word is rendered conflict in Php 1:30; contention, 1Thes 2:2; fight, 1Timm 6:12, 2Ti 4:17 and race Heb 12:1. 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. 1Cor 9:25,27. 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. p. 1, 6. Col 4:16. There was a church early planted there---the "lukewarm" church mentioned in Rev 3:14. Being in the vicinity of Colosse, the church there would be exposed to the same perils, and the rebuke, in Rev 3:14, 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 seem face in the flesh. 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 Paul had never been at Colosse or Laodicea, see Intro. p. 2, 4. This passage 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. (1) "great conflict" "fear" or "care" (a) "Laodicea, and for" Rev 3:14 Verse 2.

How great a conflict - Of care, desire, prayer. As many as have not seen my face - Therefore, in writing to the Colossians, he refrains from those familiar appellations, "Brethren," "Beloved."

Paul's Concern for the Colossians. ( a. d. 62.) 1 For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; 2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; 3 In whom are hid all the treasures of wisdom and knowledge. We may observe here the great concern which Paul had for these Colossians and the other churches which he had not any personal knowledge of. The apostle had never been at Colosse, and the church planted there was not of his planting; and yet he had as tender a care of it as if it had been the only people of his charge ( v. 1 ): For I would that you knew what great conflict I have for you, and for those at Laodicea, and for as many as have not seen my face in the flesh. Observe, 1. Paul's care of the church was such as amounted to a conflict. He was in a sort of agony, and had a constant fear respecting what would become of them. Herein he was a follower of his Master, who was in an agony for us, and was heard in that he feared. (2.) We may keep up a communion by faith, hope, and holy love, even with those churches and fellow-christians of whom we have no personal knowledge, and with whom we have no conversation. We can think, and pray, and be concerned for one another, at the greatest distance; and those we never saw in the flesh we may hope to meet in heaven. But, I. What was it that the apostle desired for them? That their hearts may be comforted, being knit together in love, &c., v. 2 . It was their spiritual welfare about which he was solicitous. He does not say that they may be healthy, and merry, and rich, and great, and prosperous; but that their hearts may be comforted. Note, The prosperity of the soul is the best prosperity, and what we should be most solicitous about for ourselves and others. We have here a description of soul-prosperity. 1. When our knowledge grows to an understanding of the mystery of God, and of the Father, and of Christ,—when we come to have a more clear, distinct, methodical knowledge of the truth as it is in Jesus, then the soul prospers: To understand the mystery, either what was before concealed, but is now made known concerning the Father and Christ, or the mystery before mentioned, of calling the Gentiles into the Christian church, as the Father and Christ have revealed it in the gospel; and not barely to speak of it by rote, or as we have been taught it by our catechisms, but to be led into it, and enter into the meaning and design of it. This is what we should labour after, and then the soul prospers. 2. When our faith grows to a full assurance and bold acknowledgment of this mystery. (1.) To a full assurance, or a well-settled judgment, upon their proper evidence, of the great truths of the gospel, without doubting, or calling them in question, but embracing them with the highest satisfaction, as faithful sayings and worthy of all acceptation. (2.) When it comes to a free acknowledgment, and we not only believe with the heart, but are ready, when called to it, to make confession with our mouth, and are not ashamed of our Master and our holy religion, under the frowns and violence of their enemies. This is called the riches of the full assurance of understanding. Great knowledge and strong faith make a soul rich. This is being rich towards God, and rich in faith, and having the true riches, Luke xii. 21 ; xvi. 11 ; Jam. ii. 5 . 3. It consists in the abundance of comfort in our souls: That their hearts might be comforted. The soul prospers when it is filled with joy and peace ( Rom. xv. 13 ), and has a satisfaction within which all the troubles without cannot disturb, and is able to joy in the Lord when all other comforts fail, Hab. iii. 17, 18 . 4. The more intimate communion we have with our fellow-christians the more the soul prospers: Being knit together in love. Holy love knits the hearts of Christians one to another; and faith and love both contribute to our comfort. The stronger our faith is, and the warmer our love, the greater will our comfort be. Having occasion to mention Christ ( v. 2 ), according to his usual way, he makes this remark to his honour ( v. 3 ): In whom are hidden all the treasures of wisdom and knowledge. He had said ( ch. i. 19 ) that all fulness dwells in him: here he mentions particularly the treasures of wisdom and knowledge. There is a fulness of wisdom in him, as he has perfectly revealed the will of God to mankind. Observe, The treasures of wisdom are hidden not from us, but for us, in Christ. Those who would be wise and knowing must make application to Christ. We must spend upon the stock which is laid up for us in him, and draw from the treasures which are hidden in him. He is the wisdom of God, and is of God made unto us wisdom, &c., 1 Cor. i. 24 , 30 . II. His concern for them is repeated ( v. 5 ): Though I am absent in the flesh, yet am I with you in the spirit, joying, and beholding your order, and the stedfastness of your faith in Christ. Observe, 1. We may be present in spirit with those churches and Christians from whom we are absent in body; for the communion of saints is a spiritual thing. Paul had heard concerning the Colossians that they were orderly and regular; and though he had never seen them, nor was present with them, he tells them he could easily think himself among them, and look with pleasure upon their good behaviour. 2. The order and stedfastness of Christians are matter of joy to ministers; they joy when they behold their order, their regular behaviour and stedfast adherence to the Christian doctrine. 3. The more stedfast our faith in Christ is, the better order there will be in our whole conversation; for we live and walk by faith, 2 Cor. v. 7 ; Heb. x. 38 .

Unto all riches of the full assurance of understanding, unto the acknowledgment of the mystery of God - That is, unto the fullest and clearest understanding and knowledge of the gospel.

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, συμβιβαζω occurs in Eph 4:16, and is rendered compacted. Eph 4:16. In Acts 9:22, it is rendered proving; Acts 16:10, assuredly gathering; 1Co 2:16 instruct; and here, and in Col 2:19, knit together. It means, properly to make to come together, and hence refers to a firm union, as where the hearts of Christians are one. Here it means that the way of comforting 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 affection. And unto all riches. On the meaning of the word riches, as used by the apostle Paul, Rom 2:4. There is a great energy of expression here. The meaning is, that the thing referred to--" the full 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 word (πληροφορια) means, firm persuasion, settled conviction. It occurs only here and in 1Thes 1:6, Heb 6:11, 10:22; and is rendered by assurance, or full assurance, in every instance. See the verb, however, in Lk 1:1, Rom 4:21, 14:5, 2Ti 4:5,17. 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, Rom 11:25; Eph 1:9. 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. 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 disclosed; and this "mystery" he wished them to retain, or fully acknowledge. The "mystery," or the hitherto unrevealed truth, related to the fact that God subsisted in more persons than one, as "Father," and as "Christ." And of the Father. Or, rather, " even of the Father@;" for so the word και ( 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 "the 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 of 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 Rosenmuller) 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. (b) "love, and unto" Col 3:14 (c) "full assurance" Isa 32:17, Heb 6:11 (d) "mystery of God" 1Jn 5:7 (*) "and" "even"Verse 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 wisdom and knowledge needful for men. All the treasures. It is common to compare anything 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. 1Cor 1:24. 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. (1) "In whom" "wherein"Verse 4. And this I say. R

especting 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. (a) "with enticing" Mk 13:22 Verse 5. For though I be absen

The Glory of the Christian Economy. ( a. d. 62.) 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 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: 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 you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. 9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power: 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. The apostle cautions the Colossians against deceivers ( v. 4 ): And this I say lest any man beguile you with enticing words; and v. 8 , Lest any man spoil you. He insists so much upon the perfection of Christ and the gospel revelation, to preserve them from the ensnaring insinuations of those who would corrupt their principles. Note, 1. The way in which Satan spoils souls is by beguiling them. He deceives them, and by this means slays them. He is the old serpent who beguiled Eve through his subtlety, 2 Cor. xi. 3 . He could not ruin us if he did not cheat us; and he could not cheat us but by our own fault and folly. 2. Satan's agents, who aim to spoil them, beguile them with enticing words. See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom. xvi. 18 . "You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you." If sinners entice thee, consent thou not, Prov. i. 10 . Observe, I. A sovereign antidote against seducers ( v. 6, 7 ): As you have therefore received Christ Jesus the Lord, so walk you in him, rooted and built up, &c. Here note, 1. All Christians have, in profession at least, received Jesus Christ the Lord, received him as Christ, the great prophet of the church, anointed by God to reveal his will; as Jesus the great high priest, and Saviour from sin and wrath, by the expiatory sacrifice of himself; and as Lord, or sovereign and king, whom we are to obey and be subject to.— Received him, consented to him, taken him for ours in every relation and every capacity, and for all the purposes and uses of them. 2. The great concern of those who have received Christ is to walk in him —to make their practices conformable to their principles and their conversation agreeable to their engagements. As we have received Christ, or consented to be his, so we must walk with him in our daily course and keep up our communion with him. 3. The more closely we walk with Christ the more we are rooted and established in the faith. A good conversation is the best establishment of a good faith. If we walk in him, we shall be rooted in him; and the more firmly we are rooted in him the more closely we shall walk in him: Rooted and built up. Observe, We cannot be built up in Christ, unless we be first rooted in him. We must be united to him by a lively faith, and heartily consent to his covenant, and then we shall grow up in him in all things. — As you have been taught —"according to the rule of the Christian doctrine, in which you have been instructed." Observe, A good education has a good influence upon our establishment. We must be established in the faith, as we have been taught, abounding therein. Observe, Being established in the faith, we must abound therein, and improve in it more and more; and this with thanksgiving. The way to have the benefit and comfort of God's grace is to be much in giving thanks for it. We must join thanksgiving to all our improvements, and be sensible of the mercy of all our privileges and attainments. Observe, II. The fair warning given us of our danger: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ, v. 8 . There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge. After the tradition of men, after the rudiments of the world: this plainly reflects upon the Jewish pedagogy or economy, as well as the Pagan learning. The Jews governed themselves by the traditions of their elders and the rudiments or elements of the world, the rites and observances which were only preparatory and introductory to the gospel state; the Gentiles mixed their maxims of philosophy with their Christian principles; and both alienated their minds from Christ. Those who pin their faith on other men's sleeves, and walk in the way of the world, have turned away from following after Christ. The deceivers were especially the Jewish teachers, who endeavoured to keep up the law of Moses in conjunction with the gospel of Christ, but really in competition with it and contradiction to it. Now here the apostle shows, 1. That we have in Christ the substance of all the shadows of the ceremonial law; for example, (1.) Had they then the Shechinah, or special presence of God, called the glory, from the visible token of it? So have we now in Jesus Christ ( v. 9 ): For in him dwelleth all the fulness of the Godhead bodily. Under the law, the presence of God dwelt between the cherubim, in a cloud which covered the mercy-seat; but now it dwells in the person of our Redeemer, who partakes of our nature, and is bone of our bone and flesh of our flesh, and has more clearly declared the Father to us. It dwells in him bodily; not as the body is opposed to the spirit, but as the body is opposed to the shadow. The fulness of the Godhead dwells in the Christ really, and not figuratively; for he is both God and man. (2.) Had they circumcision, which was the seal of the covenant? In Christ we are circumcised with the circumcision made without hands ( v. 11 ), by the work of regeneration in us, which is the spiritual or Christian circumcision. He is a Jew who is one inwardly, and circumcision is that of the heart, Rom. ii. 29 . This is owing to Christ, and belongs to the Christian dispensation. It is made without hands; not by the power of any creature, but by the power of the blessed Spirit of God. We are born of the Spirit, John iii. 5 . And it is the washing of regeneration, and renewing of the Holy Spirit, Tit. iii. 5 . It consists in putting off the body of the sins of the flesh, in renouncing sin and reforming our lives, not in mere external rites. It is not the putting away of the filth of the flesh, but the answer of a good conscience towards God, 1 Pet. iii. 21 . And it is not enough to put away some one particular sin, but we must put off the whole body of sin. The old man must be crucified, and the body of sin destroyed, Rom. vi. 6 . Christ was circumcised, and, by virtue of our union to him, we partake of that effectual grace which puts off the body of the sins of the flesh. Again, The Jews thought themselves complete in the ceremonial law; but we are complete in Christ, v. 10 . That was imperfect and defective; if the first covenant had been faultless, there would no place have been sought for the second ( Heb. viii. 7 ), and the law was but a shadow of good things, and could never, by those sacrifices, make the comers thereunto perfect, Heb. x. 1 . But all the defects of it are made up in the gospel of Christ, by the complete sacrifice for sin and revelation of the will of God. Which is the head of all principality and power. As the Old-Testament priesthood had its perfection in Christ, so likewise had the kingdom of David, which was the eminent principality and power under the Old Testament, and which the Jews valued themselves so much upon. And he is the Lord and head of all the powers in heaven and earth, of angels and men. Angels, and authorities, and powers are subject to him, 1 Pet. iii. 22 . 2. We have communion with Christ in his whole undertaking ( v. 12 ): Buried with him in baptism, wherein also you have risen with him. We are both buried and rise with him, and both are signified by our baptism; not that there is anything in the sign or ceremony of baptism which represents this burying and rising, any more than the crucifixion of Christ is represented by any visible resemblance in the Lord's supper: and he is speaking of the circumcision made without hands; and says it is through the faith of the operation of God. But the thing signified by our baptism is that we are buried with Christ, as baptism is the seal of the covenant and an obligation to our dying to sin; and that we are raised with Christ, as it is a seal and obligation to our living to righteousness, or newness of life. God in baptism engages to be to us a God, and we become engaged to be his people, and by his grace to die to sin and to live to righteousness, or put off the old man and put on the new.

t in the flesh, yet am I with 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. 1Cor 5:3. 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 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.Verse 6. As ye have therefore

received 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 walk ye 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 " so " 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 Jewish teachers, or teachers of philosophy." (b) "walk ye in him" 1Jn 2:6 Verse 7. Rooted--in him. A

So walk in him - In the same faith, love, holiness.

s 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 3:17. And stablisheth 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. Col 1:7. Abounding therein with 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. (c) "rooted" Eph 3:17 (d) "and stablished" Jn 15:4,5 Verse 8. Beware lest any man s

Rooted in him - As the vine. Built - On the sure foundation.

Through philosophy and empty deceit - That is, through the empty deceit of philosophy blended with Christianity. This the apostle condemns, Because it was empty and deceitful, promising happiness, but giving none. Because it was grounded, not on solid reason, but the traditions of men, Zeno, Epicurus, and the rest. And, Because it was so shallow and superficial, not advancing beyond the knowledge of sensible things; no, not beyond the first rudiments of them.

poil 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. 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 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 ill 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 that arising from the Grecian philosophy; the other from Jewish opinions. The latter is that to which he refers here. The Jews depended much on tradition, Mt 15:2;) 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 Gall 4:3. And not after Christ. Not such as Christ taught. (e) "lest any man" Rom 16:17, Eph 5:6, Heb 13:9 (2) "rudiments" "elements"Verse 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 denial of the doctrine which they had been taught; and against everything that would go to undermine this, they were especially to be on their guard. Almost all heresy has been begun by some form of the denial of the great central truth of the incarnation of the Son of God. All the fulness. Col 1:19. Of the Godhead. Of the Divinity, the Divine nature θεοτης. The word is one that properly denotes the Divine nature and perfections. Robinson, Lex. It occurs nowhere else in the New Testament. Bodily. σωματικως. This word also is found nowhere else in the New Testament, though the adjective bodily-- σωματικος --occurs twice: Lk 3:22, "in a bodily shape;" and 1Timm 4:8, "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 fairness 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 θεοτης godhead does not mean the will of God; and it is as certainly true that the inspired prophets were under 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 θεοτης godhead; nor can it mean, for the same reason, that a fairness of Divine gifts was entrusted 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 knowledge, or the power, the wisdom of God; but that the whole Deity thus became incarnate, and appeared in human form. Comp. Jn 14:9, 1:18. No language could, therefore, more clearly demonstrate the divinity of Christ. Of what mere man-- of what angel-could it be used? (f) "dwelleth" Col 1:19 Verse 10. And ye are complete in him. Having no need, for the

For in him dwelleth - Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19 . But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Col 1:19 . Bodily - Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.

And ye - Who believe. Are filled with him - John 1:16 . Christ is filled with God, and ye are filled with Christ. And ye are filled by him. The fulness of Christ overflows his church, Psa 133:3 . He is originally full. We are filled by him with wisdom and holiness. Who is the head of all principality and power - Of angels as well as men Not from angels therefore, but from their head, are we to ask whatever we stand in need of.

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 filling 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. 1Cor 1:30. 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." Which is the head. Eph 1:21; Eph 1:22. (a) "complete in him" Heb 5:9 (b) "head of all" 1Pet 3:22 on Eph. i. 21, 22.Verse 11. In whom. In connexion with whom, or in virtue of who

se religion. Ye are circumcised. You have received that which was designed to be represented by circumcision--the putting away of sin. Php 3:3. 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 2:11;) 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 is 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 renouncing 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. (d) "Buried with him" Romm 6:4,5 (e) "operation of God" Eph 1:19 Verse 12. Buried with him in baptism.

By whom also ye have been circumcised - Ye have received the spiritual blessings typified of old by circumcision. With a circumcision not performed with hands - By an inward, spiritual operation. In putting off, not a little skin, but the whole body of the sins of the flesh - All the sins of your evil nature. By the circumcision of Christ - By that spiritual circumcision which Christ works in your heart.

Which he wrought in you, when ye were as it were buried with him in baptism - The ancient manner of baptizing by immersion is as manifestly alluded to here, as the other manner of baptizing by sprinkling or pouring of water is, Heb 10:22 . But no stress is laid on the age of the baptized, or the manner of performing it, in one or the other; but only on our being risen with Christ, through the powerful operation of God in the soul; which we cannot but know assuredly, if it really is so: and if we do not experience this, our baptism has not answered the end of its institution. By which ye are also risen with him - From the death of sin to the life of holiness. It does not appear, that in all this St. Paul speaks of justification at all, but of sanctification altogether.

Rom 6:4. 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 to the life of religion. Rom 6:4, Rom 6:5, Eph 2:5, Eph 2:6. 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, we are raised from the death of sin to eternal spiritual life. The belief of this is shown by our baptism, whatever be the mode in which that ordinance is performed, and as well shown in one mode as another. (d) "Buried" Rom 6:4,5 (e) "operation of God" Eph 1:19 Verse 13. And you, being dead in your sins.

And you who were dead - Doubly dead to God, not only wallowing in trespasses, outward sins, but also in the uncircumcision of your flesh - A beautiful expression for original sin, the inbred corruption of your nature, your uncircumcised heart and affections. Hath he - God the Father. Quickened together with him - Making you partakers of the power of his resurrection. It is evident the apostle thus far speaks, not of justification, but of sanctification only.

Eph 2:1. 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. Eph 2:1. Together with 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. (f) "And you" Eph 2:1,5,11 Verse 14. Blotting out the handwriting. The word rendered h

The Glory of the Christian Economy. ( a. d. 62.) 13 And you, being dead in your sins and the uncircumcision 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 us, and took it out of the way, nailing it to his cross; 15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. The apostle here represents the privileges we Christians have above the Jews, which are very great. I. Christ's death is our life: And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, v. 13 . A state of sin is a state of spiritual death. Those who are in sin are dead in sin. As the death of the body consists in its separation from the soul, so the death of the soul consists in its separation from God and the divine favour. As the death of the body is the corruption and putrefaction of it, so sin is the corruption or depravation of the soul. As a man who is dead is unable to help himself by any power of his own, so an habitual sinner is morally impotent: though he has a natural power, or the power of a reasonable creature, he has not a spiritual power, till he has the divine life or a renewed nature. It is principally to be understood of the Gentile world, who lay in wickedness. They were dead in the uncircumcision of their flesh, being aliens to the covenant of promise, and without God in the world, Eph. ii. 11, 12 . By reason of their uncircumcision they were dead in their sins. It may be understood of the spiritual uncircumcision or corruption of nature; and so it shows that we are dead in law, and dead in state. Dead in law, as a condemned malefactor is called a dead man because he is under a sentence of death; so sinners by the guilt of sin are under the sentence of the law and condemned already, John iii. 18 . And dead in state, by reason of the uncircumcision of our flesh. An unsanctified heart is called an uncircumcised heart: this is our state. Now through Christ we, who were dead in sins, are quickened; that is, effectual provision is made for taking away the guilt of sin, and breaking the power and dominion of it. Quickened together with him —by virtue of our union to him, and in conformity to him. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls. II. Through him we have the remission of sin: Having forgiven you all trespasses. This is our quickening. The pardon of the crime is the life of the criminal: and this is owing to the resurrection of Christ, as well as his death; for, as he died for our sins, so he rose again for our justification, Rom. iv. 25 . III. Whatever was in force against us is taken out of the way. He has obtained for us a legal discharge from the hand-writing of ordinances, which was against us ( v. 14 ), which may be understood, 1. Of that obligation to punishment in which consists the guilt of sin. The curse of the law is the hand-writing against us, like the hand-writing on Belshazzar's wall. Cursed is every one who continues not in every thing. This was a hand-writing which was against us, and contrary to us; for it threatened our eternal ruin. This was removed when he redeemed us from the curse of the law, being made a curse for us, Gal. iii. 13 . He cancelled the obligation for all who repent and believe. "Upon me be the curse, my father." He vacated and disannulled the judgment which was against us. When he was nailed to the cross, the curse was as it were nailed to the cross. And our indwelling corruption is crucified with Christ, and by virtue of his cross. When we remember the dying of the Lord Jesus, and see him nailed to the cross, we should see the hand-writing against us taken out of the way. Or rather, 2. It must be understood of the ceremonial law, the hand-writing of ordinances, the ceremonial institutions or the law of commandments contained in ordinances ( Eph. ii. 15 ), which was a yoke to the Jews and a partition-wall to the Gentiles. The Lord Jesus took it out of the way, nailed it to his cross; that is, disannulled the obligation of it, that all might see and be satisfied that it was no more binding. When the substance came, the shadows fled away. It is abolished ( 2 Cor. iii. 13 ), and that which decayeth and waxeth old is ready to vanish away, Heb. viii. 13 . The expressions are in allusion to the ancient methods of cancelling a bond, either by crossing the writing or striking it through with a nail. IV. He has obtained a glorious victory for us over the powers of darkness: And, having spoiled principalities and powers, he made a show of them openly, triumphing over them in it, v. 15 . As the curse of the law was against us, so the power of Satan was against us. He treated with God as the Judge, and redeemed us out of the hands of his justice by a price; but out of the hands of Satan the executioner he redeemed us by power and with a high hand. He led captivity captive. The devil and all the powers of hell were conquered and disarmed by the dying Redeemer. The first promise pointed at this; the bruising of the heel of Christ in his sufferings was the breaking of the serpent's head, Gen. iii. 15 . The expressions are lofty and magnificent: let us turn aside and see this great sight. The Redeemer conquered by dying. See his crown of thorns turned into a crown of laurels. He spoiled them, broke the devil's power, and conquered and disabled him, and made a show of them openly —exposed them to public shame, and made a show of them to angels and men. Never had the devil's kingdom such a mortal blow given to it as was given by the Lord Jesus. He tied them to his chariot-wheels, and rode forth conquering and to conquer—alluding to the custom of a general's triumph, who returned victorious.— Triumphing over them in it; that is, either in his cross and by his death; or, as some read it, in himself, by his own power; for he trod the wine-press alone, and of the people there was none with him.

andwriting 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. Eph 2:15. Of ordinances. Prescribing the numerous rites and ceremonies of the Jewish religion. That was against us. That is, against our peace, happiness, comfort; or, in other words, which was oppressive and burdensome. Comp. Acts 15:10. Those ordinances bound and lettered the soul, restrained the expansive spirit of true piety which seeks the salvation of all alike, and thus operated as a hinderance 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 " us," as referring to all, and as cramping and restraining the true nature of religion. Which was contrary to us. Operated as a hinderance, 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. 2Cor 3:7,9. 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 diffused all over the world. The gospel contains nothing which is " against," or " contrary to," the true interest and happiness of 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. 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 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 furnishing 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. (g) "Blotting out" Eph 2:15,16 Verse 15. And having spoiled. Plundered; as a victorious army

Having blotted out - in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life. The handwriting against us - Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us. This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.

does a conquered country. Col 2:8. 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. Principalities and powers. Eph 1:21; Eph 6:12. 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. Jn 12:31; Eph 2:2. 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 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. 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. 2Cor 2:14. 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 16:20. Triumphing over them in it. Marg., " or, himself." Either "by the cross," or "by himself." Or, it may mean, as Rosenmuller suggests, that "God Col 2:12 triumphed over these foes in him; i.e., in Christ." The sense is substantially the same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word triumph explained in the 2Cor 2:14. 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 superstitious rites, or anything whatever that has its origin in the 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 " spoil " us, Col 2:8. 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 Col 2:13-15 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 Col 2:16, seq. that we should not be made captive or subdued by any of the rights of superstition, or any of the influences of the kingdom of darkness. (a) "having spoiled" Ps 68:18, Isa 53:12, Lk 10:18, 11:22, Jn 12:31 Heb 2:14 (1) "in it" "himself"Verse 16. Let no man therefore judge you.

And having spoiled the principalities and powers - The evil angels, of their usurped dominion. He - God the Father. Exposed them openly - Before all the hosts of hell and heaven. Triumphing over them in or by him - By Christ. Thus the paragraph begins with Christ, goes on with him, and ends with him.

Rom 14:10,13. 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 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. Or in respect of an holyday. Marg., part. The meaning is, "in the part, or the particular of a holyday; that is, in respect to it." The word rendered "holyday" --εορτη 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, Col 2:14. 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 meat-offering, were required to be presented to God, Nu 10:10, 28:11-14. 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 23:24,25. 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 this 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 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 connexion, 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. (b) "judge you" Rom 14:10,13 (2) "in meat" "for eating and drinking" (3) "in respect" "part" (*) "holyday" "feast"Verse 17. Which are a shadow of things to come.

Therefore - Seeing these things are so. Let none judge you - That is, regard none who judge you. In meat or drink - For not observing the ceremonial law in these or any other particulars. Or in respect of a yearly feast, the new moon, or the weekly Jewish sabbaths.

The Glory of the Christian Economy. ( a. d. 62.) 16 Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ. 18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, 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 with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 21 (Touch not; taste not; handle not; 22 Which all are to perish with the using;) after the commandments and doctrines of men? 23 Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. The apostle concludes the chapter with exhortations to proper duty, which he infers from the foregoing discourse. I. Here is a caution to take heed of judaizing teachers, or those who would impose upon Christians the yoke of the ceremonial law: Let no man therefore judge you in meat nor drink, &c., v. 16 . Much of the ceremonies of the law of Moses consisted in the distinction of meats and days. It appears by Rom. xiv. that there were those who were for keeping up those distinctions: but here the apostle shows that since Christ has come, and has cancelled the ceremonial law, we ought not to keep it up. "Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage. " And this the rather because these things were shadows of things to come ( v. 17 ), intimating that they had no intrinsic worth in them and that they are now done away. But the body is of Christ: the body, of which they were shadows, has come; and to continue the ceremonial observances, which were only types and shadows of Christ and the gospel, carries an intimation that Christ has not yet come and the gospel state has not yet commenced. Observe the advantages we have under the gospel, above what they had under the law: they had the shadows, we have the substance. II. He cautions them to take heed of those who would introduce the worship of angels as mediators between God and them, as the Gentile philosophers did: Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, v. 18 . It looked like a piece of modesty to make use of the mediation of angels, as conscious to ourselves of our unworthiness to speak immediately to God; but, though it has a show of humility, it is a voluntary, not a commanded humility; and therefore it is not acceptable, yea, it is not warrantable: it is taking that honour which is due to Christ only and giving it to a creature. Besides, the notions upon which this practice was grounded were merely the inventions of men and not by divine revelation,—the proud conceits of human reason, which make a man presume to dive into things, and determine them, without sufficient knowledge and warrant: Intruding into those things which he hath not seen, vainly puffed up by his fleshly mind —pretending to describe the order of angels, and their respective ministries, which God has hidden from us; and therefore, though there was a show of humility in the practice, there was a real pride in the principle. They advanced those notions to gratify their own carnal fancy, and were fond of being thought wiser than other people. Pride is at the bottom of a great many errors and corruptions, and even of many evil practices, which have great show and appearance of humility. Those who do so do not hold the head, v. 19 . They do in effect disclaim Christ, who is the only Mediator between God and man. It is the highest disparagement to Christ, who is the head of the church, for any of the members of it to make use of any intercessors with God but him. When men let go their hold of Christ, they catch at that which is next them and will stand them in no stead.— From which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God. Observe, 1. Jesus Christ is not only a head of government over the church, but a head of vital influence to it. They are knit to him by joints and bands, as the several members of the body are united to the head, and receive life and nourishment from him. 2. The body of Christ is a growing body: it increaseth with the increase of God. The new man is increasing, and the nature of grace is to grow, where there is not an accidental hindrance.— With the increase of God, with an increase of grace which is from God as its author; or, in a usual Hebraism, with a large and abundant increase.— That you may be filled with all the fulness of God, Eph. iii. 19 . See a parallel expression, Which is the head, even Christ, from whom the whole body, fitly joined together, maketh increase of the body, Eph. iv. 15, 16 . III. He takes occasion hence to warn them again: " Wherefore, if you be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to ordinances? v. 20 . If as Christians you are dead to the observances of the ceremonial law, why are you subject to them? Such observances as, Touch not, taste not, handle not, " v. 21, 22 . Under the law there was a ceremonial pollution contracted by touching a dead body, or any thing offered to an idol; or by tasting any forbidden meats, &c., which all are to perish with the using, having no intrinsic worth in themselves to support them, and those who used them saw them perishing and passing away; or, which tend to corrupt the Christian faith, having no other authority than the traditions and injunctions of men.— Which things have indeed a show of wisdom in will-worship and humility. They thought themselves wiser than their neighbours, in observing the law of Moses together with the gospel of Christ, that they might be sure in the one, at least, to be in the right; but, alas! it was but a show of wisdom, a mere invention and pretence. So they seem to neglect the body, by abstaining from such and such meats, and mortifying their bodily pleasures and appetites; but there is nothing of true devotion in these things, for the gospel teaches us to worship God in spirit and truth and not by ritual observances, and through the mediation of Christ alone and not of any angels. Observe, 1. Christians are freed by Christ from the ritual observances of Moses's law, and delivered from that yoke of bondage which God himself had laid upon them. 2. Subjection to ordinances, or human appointments in the worship of God, is highly blamable, and contrary to the freedom and liberty of the gospel. The apostle requires Christians to stand fast in the liberty with which Christ hath made them free, and not to be entangled again with the yoke of bondage, Gal. v. 1 . And the imposition of them is invading the authority of Christ, the head of the church, and introducing another law of commandments contained in ordinances, when Christ has abolished the old one, Eph. ii. 15 . 3. Such things have only a show of wisdom, but are really folly. It is true wisdom to keep close to the appointments of the gospel, and an entire subjection to Christ, the only head of the church.

Which are but a lifeless shadow; but the body, the substance, is of Christ.

Heb 8:5. Heb 10:1 They were only a dim outline of future things, not the reality. 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 represented or prefigured them, there is as much difference as there is between a body and a shadow--a solid substance and a mere outline. Having now, therefore, the thing itself, the 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. (c) "shadow of things" Heb 8:5 Verse 18. Let no man beguile you of your reward. Marg., judge ag

Out of pretended humility, they worshipped angels, as not daring to apply immediately to God. Yet this really sprung from their being puffed up: (the constant forerunner of a fall, Prov 16:18 ) so far was it from being an instance of true humility.

ainst you. The word here used καταβραβευω occurs nowhere else in the New Testament. It is a word which was employed with reference to the distribution of prizes at the Grecian games, 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 from 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 manlier. 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. 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 (ταπεινοφροσυνη) means, lowliness of mind, modesty, humbleness of deportment; and the apostle refers, doubtless, to the spirit assumed by those against 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 θελων --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. θρησκειατωναγγελων. 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 approach the subject professedly with the awful veneration which the angels have when they "look into these things," 1Pet 1:12. 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 θρησκεια--occurs in the New Testament only here, in Acts 26:6, Jas 1:26,27, 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 Jas 1:26,27. Intruding into those things which he hath not seen. Or, inquiring into them. The word used here (εμβατευων) 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 as 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? 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. (c) "shadow of things" Heb 8:5 Verse 19. And not holding the Head. Not holding the true doctrine respecting the Great Head of the church, the Lord Jesus Christ.

Eph 1:22. 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 body, etc. This passage is almost word for word the same as in Eph 4:15,16. Eph 4:15; Eph 4:16. (a) "from which" Eph 4:15,16 Verse 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

And not holding the head - He does not hold Christ, who does not trust in him alone. All the members are nourished by faith, and knit together by love and mutual sympathy.

you still lived under the principles of the world? If ye be 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 with 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. Rom 6:2; Rom 6:4; Rom 6:8; Rom 6:11. From the rudiments of the world. Marg., elements. The elements or principles which axe of a worldly nature, and which reign among worldly men. Gall 4:3. 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. Gall 5:1-4. (1) "rudiments" "elements"Verse 21. Touch not; taste not; handle not. These words seem intended as a specimen of the kind of ordinances which the apostle refe

Therefore - The inference begun, Col 2:16 ; is continued. A new inference follows, Col 3:1 . If ye are dead with Christ from the rudiments of the world - That is, If ye are dead with Christ, and so freed from them, why receive ye ordinances - Which Christ hath not enjoined, from which he hath made you free.

Touch not - An unclean thing. Taste not - Any forbidden meat. Handle not - Any consecrated vessel.

rs 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 supposed to denote the eagerness of the persons who imposed this injunction, and their earnestness in warning others from contaminating themselves 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 Mt 3:7 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 Judea; and, if there was, it is not improbable that many Christians imitated them in the peculiarity of their rules and observances." Comp. 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 by the apostle, nor should they be alleged as an authority, or as an argument, in the question about the propriety or impropriety of the use of spirituous liquors. They may as 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.Verse 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 himself, thrown in the rapidity of composition, and that they are not to be connected with the phrase "touch not," etc. 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 tile 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. Rom 14:1, also Rom 14:2-6; 1Cor 8:1 and following. Mt 15:17, Mt 15:18. 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 commandments 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, "All 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.Verse 23. Which things. Which scrupulous observance of the numerous precepts enjoining rites and ceremonies, the observance of days,

Perish in the using - Have no farther use, no influence on the mind.

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. They 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; that is, worship beyond what God strictly requires--supererogatory service. Probably many of these things they did not urge as being strictly required, but as conducing greatly to piety. The plea 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. Col 2:18. 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 fastings, 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 of 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 by the nobler care of the soul, as to be entirely regardless of the body. Yet, we may observe, (1.) God made the body as well as the soul, and has shown 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 life 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. Not in any honour. That is, there is no real honour in these things; there is nothing to ennoble and elevate the soul; nothing that is to be commended. 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 effect of these observances, on which so much stress is laid as if they would promote piety, is merely to gratify pride, self-righteousness, the love of distinction, and the other carnal propensities of our nature. There seems to be a great deal of humility and piety in them; there is really little else than pride, selfishness, and ambition. (1) "neglecting" "punishing" or "not sparing" REMARKS. (1.) We should feel a deep interest for the welfare of other Christians, even those whom we have never seen, Col 2:1,2. 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, Col 2:3,4. (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, Col 2:6. 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, Col 2:2. 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 is 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, Col 2:11-15. He has enabled us to put off our sins; he has 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 from the bodies of men; laid the 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 gone. Hell and thy sills resist thy course; But hell and sin are vanquish'd foes; Thy Jesus nailed 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 wait. There 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 entrusted to any body of men, Col 2:16. What God has enjoined is to be obeyed. What man enjoins beyond that, is of no binding force on the 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 own birth or death; he enjoined no rites 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, Col 2:18. 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, Col 2:18. 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, Col 2:18. 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, Col 2:18. 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, Col 2:18. 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 faith, and love which we evince in the cause of our Master. (12.) Many persons are in danger of losing the "reward" altogether --for the "reward" of a life of piety is set before all, Col 2:18. Heaven is 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 should man guard himself lest he be "beguiled of heaven," and sink to a world where heaven will be offered no more!

Not sparing the body - Denying it many gratifications, and putting it to many inconveniences. Yet they are not of any real value before God, nor do they, upon the whole, mortify, but satisfy, the flesh. They indulge our corrupt nature, our self - will, pride, and desire of being distinguished from others.