29 Whereunto I also labour, strive

[for the Colossians, &c.

CHAP. II.

(B) Ver. 15-29. The person and character of Christ described.—With respect to the divine character of Christ, he is introduced not only as the Son of God, but as his first-born, both in respect of date and rank. "I will make him my firstborn, higher than the kings of the earth." (Ps. lxxxix. 28.) Yea, higher than the angels in heaven-the first-born, the heir, the Lord of the whole creation; for " by him were all things created, both in heaven and earth, and by him they still subsist, and are kept in being to display his glory"Upholding all things by the word of his power," as we read in Hebrews i. 3.

Nor is he less pre-eminent in the church than in the world. "He is the head of the body," for whom, though he died, he still lives, "the beginning, the first-born, from the dead;" being not only the first * raised to die no more," but for the express purpose "that he might be Lord both of the dead and of the living" (Rom. xiv. 9); and " that in all things he might have the pre-eminence."

Not only is the Son of God thus exalted above all blessing and praise in himself, but he is made (as it were) the depository of all divine fulness. In the next chapter (verse 9) this fulness is explained of the divine nature; but here it seems to refer to that fulness which is deposited in him for our benefit; and not for ours only, but, as many think, for the benefit of angels also. It has pleased God the Father to constitute his Son, as it were, the Treasurer, or rather Treasury, of all heavenly blessings, and, through him, to communicate all the streams of mercy to mankind, and of benevolence to angels; and this honour is conferred upon him in consequence of his mediatorial office, and the atonement which he offered on the cross. But what interest, it may naturally be inquired, have angels in this atonement? How can Christ have reconciled to God the inhabitants of heaven who never sinned?

This leads us to look into the meaning of the expression, "things on earth and things in heaven?" and three interpretations here present themselves. - 1. Dr. Hammond and others, by the "things in heaven," understand the Jews; and by the

"things in earth," the Gentiles; but for this, we confess, we can find no authority in Scripture usage, or example.-2. Calvin, and the great body of Expositors, by these terms understand the inhabitants of heaven and earth-angels and men. But good angels have never been at variance with God, and consequently require not recon. ciliation; and evil angels do not reside in heaven, nor are they ever men tioned as the subjects of reconciliation. -3. There are, however, innumerable beings in heaven that have been reconciled, namely, the departed saints; and there are also many nations upon the earth to whom the word of reconciliation is still sent these beings, then, both in heaven and earth, are reconciled by the death of Christ, and the apostle distinctly enumerates among them the Colossian church-" You that were sometimes alienated.... hath he reconciled." We wish to speak with modesty on a question where the ablest divines and commentators are so much divided; but we confess ourselves strongly inclined to the latter interpreta tion, as least exceptionable; unless we could be satisfied with a suggestion of Dr. Macknight, that the term rendered "reconciled," means only “united,” of which be has produced no direct proof. We read, indeed, of elect (or chosen) angels, and have no objection to the idea which has been suggested by some divines, that they have been fixed in permanent and eternal happiness, as a reward for their fidelity to the Son of God, when Satan and his angels "by transgression fell."

Dr. John Edwards seems to have been nearly of the same opinion with Dr. Macknight, that men and angels were united, or brought to meet in Christ as their common centre; for which he cites, as parallel passages, Ephes. i. 10; ii. 14–16.

But not to dwell any longer here, in the close of this chapter the apostle exhorts his beloved Colossians to a steady adherence to the gospel, which was now no longer confined to the Jewish nation, but ordered to be preached to " every creature" under heaven; and which Paul, as the minister of the Gentiles, was commissioned to preach among them.

Ver. 29. Striving, &c.-Mackn. "Striving vigorously, according to the effectual working of him who worketh effectually in me with power."

CHAP. II. Ver. 1. What great conflict.-Mart. "fear or care." Dodur. contention:" and so the word is rendered, 1 Thes. ii. 2. The Greek

Dangers of the]

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.

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 fulless of the Godhead bodily.

10 And ye are complete in him,

[heathen philosophy.

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.

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 hand-writing 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 shew of them openly, triumphing over them. in it.

16 Let no man therefore judge you in meat, or in drink, or in respect of an holy-day, 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

mplies a kind of agony, which the apostle suffered rom bearing of their circumstances, without being able to visit them himself.

Ibid. And for as many as have not seen my face in the flesh; that is, he had a like anxiety to visit all who embraced and adorned the gospel, as did hese Colossians.

Ver. 2. Full assurance of understanding-The allest conviction of the mind. Doddridge says the phrase is Hebrew, and very emphatical.Of God, and of the Father." Even of the Father."

Ver. 3. In whom -Marg. wherein;" but we think Christ himself particularly referred to, as in verse 9. So Chrysostom.

Ver. 4. Lest any man should beguile you.-See Ephes. iv. 14; v. 6.

Ver. 7. Built up in him.-See Ephes. ii. 19-22. Ver. 8. After the rudiments.—Marg. "Elements;" 80 verse 20.

Ver. 9. All the fulness, &c.-Comp. on chap i. 19. Ver. 11. Circumcision made without hands.-See Ephes. ii. 11.

Ver. 12. Buried with him in baptism.-See on Rom. vi. 3, 4.

Ver. 13. Hath he quickened.-See Ephes. ii. 1, 5. Ver. 14. Blotting out.-This refers to the most antient method of cancelling obligations, and is frequently alluded to in the Old Testament. See Ps.

li. 1; Isa. xliii. 25; xliv. 22. The Jewish ritual law is here referred to, which was not only obliterated by Christ, but nailed in triumph to his cross, when he said, "It is finished." The types, when they were fulfilled, expired. When the apostle speaks of Christ's blotting out the handwriting, taking it away, and nailing it to his cross, he alludes, by a beautiful gradation, to the various ways of cancelling a debt-bond; one of which was striking a nail through it on a post, in a public place."-Witsius on the Apostle's Creed, by Fraser, vol. 11. Note, page 571.

Ver. 15. Having spoiled principalities, &c.Compare Ephes. iv. 8; vi. 12.—— Triumphing over them in it. - Marg. “in himself." Doddr." by it;" i. e. by the cross. See Expos. of Ephes, chap. iv.

Ver. 16. In meat, or in drink.-Marg. " for eating and drinking."—Or in respect of (orto) an holyday-Mackn. "a festival."

Ver. 17. The body is of Christ.—Mackn. “ is Christ's." The sense appears to us to be, that all the types were but shadows of Christ, and of the gospel.

Ver. 18. Let no man beguile you.—Marg. “ Judge against you." This is another reference to the Grecian games, in which illegal methods were sometimes taken to deprive the successful candidates of their prize. Orient. Lit. No. 1498.—In a volun

CHAP. II.

[voluntary humility

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 shew of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. (C)

(C) Ver. 1-23. Believers exhorted to constancy, and warned against vain philosophy. The apostle begins this chapter with stating his great anxiety and regard for the Colossians and others, with whom he held communion in spirit, though he was debarred by his present situation from visiting them in person. He writes, however, to comfort and encourage them, by directing their faith to the great mysteries of the gospel, and to the glorified person of the Saviour, in whom were not only hidden "all the treasures of divine wisdom and knowledge;" but in whom also dwelt "the fulness of the Godhead bodily;" that is, in his human nature, as the sublimest temple of the Deity. He therefore directs them to make Christ the root and foundation of their faith, that they might not be "spoiled through philosophy and vain deceit."

We are not to infer hence, that Christianity is an enemy to science and true philosophy; but they have different departments. Christianity is purely a revealed religion. True philosophy is founded upon experiment, and false upon speculation; the truths and the facts of Christianity depend on neither, but on the word of God. The philosophy here referred to, is thought to be that of the Essenes, a Jewish sect of high antiquity, practising great austerities in their manner of living, which

was retired and mortified to an extreme degree; denying themselves not only the luxuries, but the comforts of human life; to the extent of refraining from all animal food-("Touch not; taste not; handle not")-merely on human authority, and for no valuable end; for it has often been found, that persons who practice these voluntary austerities, indulge at the same time in secret crimes. This the apostle calls will-worship, and voluntary humility; neither commanded by, nor acceptable to, God.

But the most singular and objectionable part of their principles related to their doctrine and worship of angels, whose names all their disciples were solemnly bound, as Josephus says, to preserve with great care and reverence. This, introducing a species of idolatry (since copied in the Christian church), justly provoked the censure of our apostle, as every thing must do, which exalted the creature and depreciated the Saviour. And though we cannot now pe netrate all the mysteries of this sect, from the tenor of this epistle (in which the great object of the writer evidently was to exalt the Saviour, as the Head and Lord of all principalities and powers), it is most reasonable to conclude, that these Christian Essenes confounded Christ with angels, and worshipped him as one only of the number.

As to the use of animal food, which is

tary humility-Marg. "Being a voluntary (or volunteer) in humility." Doddr. "By [an affected] humility;" which we conceive to be the true sense.

And worshipping of angels." It evidently appears, from several passages in Philo, to have been the opinion of that learned Jew, that angels were messengers who presented our prayers to God, as well as brought down his favours to us. He represents this view of the matter as most humble and reverential, and there is no doubt but it prevailed among other Jews. Compare Tobit xi. 14; xij. 12, 15.

The duty of],

CHAP. III.

IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

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

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

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

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

6 For which things' sake the wrath of God cometh on the children of dis obedience:

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

8 But now ye also put off all these; anger,wrath, malice, blasphemy, filthy communication out of your mouth.

[spiritual mindedness.

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

10 And have put on the new man, which is renewed in knowledge after the image of him that created him :

11 Where there is neither Greek nor Jew, circumcision nor uncircum cision, Barbarian, Scythian, bond nor free but Christ is all, and in all.

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

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

14 And above all these things put on charity, which is the bond of perfectness.

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

16 Let the word of Christ dwell in

here alluded to, since it was expressly allowed by God to Noah, and practised by our Saviour, we regard no reproach which can possibly be attached to it; neverthe less, we believe that many indulge them, selves in far too much of it: and if there be any persons (as there may be) to whom all animal food is injurious, they doubtless do well in refraining from its use. At the same time, the modern philosophy sufficiently proves, that we can neither drink nor breathe without the swallowing of living creatures with the air: a fact which has been strongly illustrated by an incident of recent date, related in Mr. Forbes's

Oriental Memoirs. A learned Brahmin, who prided himself on never having swallowed animal food, receiving from Europe a valuable microscope, which convinced him that he had been in the habit of swallowing insects and animalcula with all his fruit and vegetables; and he was rendered thereby so unhappy, that he totally destroyed the instrument, that it might not have the same effect on others.

On the question of animal food, we are satisfied that there is no sin in receiving whatever God bestows; but there is much sin in refusing his benefits, and in attempt ing to be "wise above what is written."

Ver. 5. Mortify-that is, "kill." Mackn."put to death." Not the members of the animal body, but the body of sin and of death. See Rom. vii. 24. -Members which are upon the earth-and earthly, as fornication, uncleanness, inordinate affection. Mackn." unnatural lust."

Ver. 10. Put on the new man.-Compare Ephes. ii. 15.

Ver. 13. A quarrel.-Marg. a" complaint."

Ver. 14. Put on charity [or love]-which, as a capacious robe, "covers a multitude of faults," or

sins. James iv. 20.

Ver. 15. Let the peace of God rule-Doddridge, "preside." He thinks it alludes to the Master who presided at the Olympic games.

Ver. 16. In psalms and hymns and spiritual songs. So in Ephes, v. 19. As David's sacred compositions are differently inscribed, psalms, hymns (tehillim), and (shurim), sacred odes or songs, Calvin, and others of our old divines, think none but the inspired compositions of the Old Testament can be here referred to. But Doddridge, Macknight, and our modern divines in general, extend the fatter terms to those extemporaneous (and often inspired)

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

21 Fathers, provoke not your chil

Christ.

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

per

CHAP. III.

(D) Ver. 1-25. The Colossians exhorted to set their affection upon Christ and things above-to mortify their carnal appetites, and to practise every Christian virtue.-In the preceding chapter, the Ephesians had been reminded that, by their baptism and public profession of Christianity, they had followed the Lord Jesus through his sufferings and death,-had been by the power of his Spirit quickened from a death of trespasses and sins, and been virtually raised with him to heaven, in whom all the treasures of grace and glory were deposited, and whither their hopes and best affections would naturally aspire. "If ye then (says he) be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection," fix your mind and heart, "on things above," where Christ is, and where your [eternal] life is hidden with "him, in the bosom of God," beyond the reach of fear or danger. But fix not your heart on things below, where you "have no continuing city," and from whence you are liable to be summoned without an hour's notice. But mortify all your earthly pleasures, and indulge not in any of those things, "for which the wrath of God cometh on the children of disobedience."

He theu reminds them, that though they

were by nature Gentiles, that would by no means lessen their interest in Christ; for there are no nationalities in the Christian religion, but "Christ is all and in all." He is every thing to the believer, and to every believer he is the same. He then exhorts them to imitate the mercy of God, and the compassion of Christ; forgiving one another as freely and gratuitously as Christ had forgiven them; and to "let the peace of God preside" in all their internal deliberations, and in all their social meetings. So, instead of seeking to the vain and sinful pleasures of the world for amusements or diversions, to let "the word of Christ," that is, his heavenly doctrine (and perhaps some parts of Matthew's Gospel were now getting into circulation) dwell in them richly; to be frequent in re collecting his divine sayings, and in rehearsing them to one another. you wish to exhilarate and animate your minds, or each others, teach and admo. nish "one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord."

And if

This passage appears to refer to such meetings for devotion and mutual instruc tion as the apostle had mentioned in his first Epistle to the Corinthians (chap. xiv. 26), when each member produced a devo tional psalm, a doctrinal discourse, a pro

compositions common among the first Christians; who, according to a well-known passage in Pliny, used to "meet before daylight, and sing hymus to Christ as to a God." Nor does this absolutely require inspiration, since Dr. Burney (the musical bistorian) mentions it as a common practice among

the gondoliers (or bargemen of Venice) to address and challenge one another in extemporaneous

stanzas.

Ver. 17. To God and the Father.-Doddr. "Even the Father."