The Pulpit Commentary
Vers. 1, 2. — Address and salutation. It is common to compare the Epistle to the Colossians with the Ei>istle to the Ephesians. Written about the same time (both conveyed by Tychicuis), there are many coincidences in thought. But there is this difference — that the thought in this Epistle does not centre round the Church of Christ (the word occurs only twice, as compared with nine times in the Epistle to the Eph. - sians), but ruund the Person of Christ. There is also this difference — that this Epistle has not the catholic form of the Epistle to the Ephesians, but has a certain controversial form, with reference to the peculiar state of the Colossian Church. In order to understand the Colossian heresy, it is necessary to bear in miud that the type of religion to which the Eastern mind was inclined was mysticism. One feature was the belief in a good and a bad principle (Isaiah "efers to them as light and darkness), the latter having its abode in matter. Another feature is the postulation of emanations, or intermediate agencies between heaven and earth. This mysticistn seems to have had congenial soil in Phrygia, to which Colosste belonged. It had an ascetic side (communication with matter being to be eschewed), and, readily combining with Judaism, it formed JEssinism. In the Galatian Churches it was Judaism that was sti'ugglin^ to modify Christianity. In the Colossian Church it was rather this Essenism that was the modifying element. The modification of Christianity by Eastern philosophy (its finding H place for redemjition and the Person of Christ) was afterward known as Gnosticism. L Addbkss. 1. The writers. " Paul." He ia the principal writer. The thought 46 THE EPISTLE TO THE COLOSSIANS. [ch. 1. 1— 29. I ■ — — IM.^-^— ».l II ■ ■ ... I I I —ll.l I — IIMII »■■■ III I I ■ 11 ■ ' — has a distinctively Pauline character. We cannot mistake its coming from the write? of the Epistle to the Ephtsians. He has a relation to two personalities, who are yet one (Jesus being the Christ of God). (1) His relation to Christ. " An apostle of Christ Jesus." That gave him unquestionable authority in all matters which he discussed. He gave the mind of Christ. He was under the infallible direction of the Spirit. And his statements were to be accepted in the face of all statements to the contrary. (2) His relation to Ood. " Through the will of God." It was not that he had light in himself more than any ordinary writer. It was simply that God graciously willed that he should communicate the mind of Christ to them and to others. And that was his support in every word he dictated. " And Timothy." He is subordiaated to Paul in the writing of the Epistle ; and his personality is, after a few introductory verses, lost sight of. He is brought into relation, not directly to Christ or God, but to the brethren. " Our brother." A member of the Christian brotheihood Timothy was. And that really contained more in it (title to everlasting life) than " apostle" by itself. "Aposlle" would cease, but "brother" would remain. Apostle though Paul was, in a brotherly way he consulted with Timothy regarding the Church of Colossss. The ground of his consulting with him would naturally be his acquaintance with that Church. That active brother, it may be presumed, had ministered to them and had won their affection. And so Paul associates him with himself in writing to Colossae, that, beyond the " apostolic," there might be the " personal," in which personal Timothy was partly his representative. He might expect to have influence with Colossse, when there was both apostolic authority and personal affection combined. 2. The persons addressed. (1) Generic designation. " To the saints." The holy people had formerly been those connected with the holy land ; hut here were they, many of them Gentiles, receiving the ancient title of honour. (2) Specific designation. " And faithful brethren in Christ." The corresponding designation in Ephesians is " And the faithful in Christ Jesus." The apostle goes a point here beyond their believing, viz. to their being, in virtue of their believing, a brotherhood, and a brotherhood subsisting in (as created by) Christ, therefore distinctively the Christian brotherhood. Locality. "Which are at Colossje." This town was situated in Phrygia, in the interior of Asia Minor. There were three towns connected with the valley of the Lycus (a tributary of the Mjeander). Overhanging the valley on opposite sides, and facing each other, with the mountains rising behind and the Lycus flowing between, about six miles apart, were Laodicea and Hierapolis, the two towns which are referred to at the close of this Epistle. Further up the river, and intersected by it, distant about twelve miles botli from Laodicea and Hierapolis, was the third town of Colossse. With a certain historical character, it wai the least important place to which any Epistle of Paul's was sent. The attention of the apostle was drawn to it at the time b}- the presence at Rome of two Colossians — Epaphras, who is referred to in the seventh and eighth verses, and Onesimus, the runaway slave about whom Paul writes in his Epistle to Philemon. IL The salutation. 1. The two words of salutation. (1) Qrace. " Grace to you." This is the universal word of salutation in the Epistles which bear Paul's name (it ia wanting in the Epistle to the Hebrews). It points to this— that we must not look to our friends being blessed on the ground of their deservings. If they are to be blessed, as we would wish them, then there must be the outflowing of Divine favour toward them. (2) Peace. " And peace." This also is the universal word in salutation with Paul. If we were dealt with according to our deservings, there would be constant cause for dispeace. But being dealt with according to infinite grace (upon which we can ever fall back under a sense of our ill deservings), there should then be a calming of the mind and an ultimate complete deliverance from all disturbing influences. 2. Source to which we look in salutation. " Prom God our Father." In the Revised translation the usual addition is omitted, " and the Lord Jesus Christ." It does not enter into the plan of the apostle to connect his thought with the Father and the Spirit in this Epistle, as in the Epistle to the Bphesians (they are named twenty-four times in Ephesians, and only six times in Colossians). But here in the forefront prominence is given to the Father (all the more because of the unusual omivssion) as the original Source whence all blessings flow. The Divine fatherhood (not apart from Christ) is the natural guarantee for provision being made for ourselves and for our friends, for individuals and for Churches. — B. F, THE EPISTLE TO THE COLOSSIANS. 47

The Pulpit Commentary
Vers. 3 — 8. — Pauline Sorites. L Thanks9Ivino, This forms a suitable intr"duction (ia Ephesians the apostle starts with a sublime but less personal (inxologi). 1. The facts of thanksgiving. There may be said to be two fUcts, but the other ii subordinated to this (which accordingly is assigned the fir.st place), " We jiive thanlcs to God the Father of our Lord Jesus Christ." In this exercise Timothy was coniuined with Paul. Being a thing about which they were agreed, they could thank God, not only separately, but unitedly. This is a holy partnership on which God looks duwu with special pleasure. Where did they go to with their thanksgivings ? It was to the • Fii'st Source, through the Second Source. Our Lord as the Saviour anointed (Jesus Christ) dispenses blessings ; but he has got them from the Father (" He has received gifts for men "), and therefore we trace them up, in others as well as in ourselves, through Christ to his Father, " Praying always for you." This is stated to show the abundance of his opportunity for thanksgiving. He was always praying for the Colosaian Church as for other Churches. This was one form which his care for all the Churches (a daily care) took. And .Timothy, it seems, was not behindhand, but was copying the comprehensiveness of his instructor. And as, in their like-mindedness, they had daily prayers together, when they came to thanksgiving CoIosssb was never forgotten. 2. On, what their thanksgiving was founded. " Having heard," He (Paul) was not (never had been) an eye-witness of the Church at Colossae, but his ear was open to all information from that quarter, by Colosstan visitors, or by special deputy (from himself), or through less direct channels. Timothy (with his many movements and, W6 may suppose, missions of inquiry) had probably been at Colossas, but his knowledge, too, had been added to by hearing. And, as the two talked over matters, they found subject for thanksgiving. It is one reason for our extending; our knowledge of missionary operations (not confining them to one spoiety or field) that, by doing so, wo get a multiplicity of subjects for thanksgiving, 3. For what specially they thanked God. (1) Faith. "Of your faith in Christ Jesus." It was faith (subjectively) that made them a Church. When Paul and Timothy thanked God for the faith of the Colossians, they had in view the activity of their faith. It was not only there (that is supposed in their being addressed as " faithful brethren "), but it was strongly operating. The element in which it operated, and in which it admitted of endless expansion, was Christ .Jesus (a saving element being in him that was inexhaustiblo). (2) Love. "And of the love which ye have toward all the saints." Their love to he thus signalized must have been more than ordinarily active. There is a vague kind of love which does not amount to much. If it is really the Christian principle of love (of the thirteenth chapter of 1 Corinthians) and if it is sufficiently active, it will show itself, not only in the absence of jealousy, but in the presence of positive interest. These Colossians did not confine their affections within their own circle, but let them go out toward all the saints. They acquainted themselves with the condition of otherOhurches, and in many ways were helpful to them. Faith and love are here referred to generally, but when Paul and Timothy gave thanks, they would be able to fix upon this and upon that as evidencing the reality and vitality of their faith and love. II, The love (which formed matter of thanksqiving) was caused by hops. " Because of the hope which is laid up for you in the heavens," This hope had a certain objective character. It was something outside of them which was safely laid past for their future enjoyment. At the same time, it had a certain subjective character. It was something operating within their own breasts. They were kind to the saints of their day (without exception). Why ? Because they looked beyond the present. The time would come when (removed from under earthly conditions) they would meet them in the heavens. They might get no reward here (their catholicity might bring them persecution), but it would be reward enough to see there those whom they had done ilieir duty by, and to receive from Christ words of approval. It was because of this liupe, then (so surt-), that their love flourished. III. The hope was communicated in the gospel, "Whereof ye heard before in [he word of the truth ot the gospel." We owe it to God that he has given us "the ruth " (and the gifis of God are without repentance). We may well prize this gift of God when we think of the erroneous ideas which men (unaided by revelation) have entertained. This is the Promethean fire, not stolen, but, in infinite love, sent down from heaven. God has placed us under additional obligation by giving us the truth in 48 THE EPISTLE TO THE COLOSSIANS.- [oh. 1. 1—29, the form of "the Word." Considering the conditions of language and our earthly ni;oessities, this form is perfect. " I'he Law of the Lord is perfect." It is an abiciins; form. There may be movements of thought away from "the Law and the testimony," but here always is the truth in the form in which God wishes us to have it, if only wa can bring our minds up to it. The whole Word of truth is precious ; but there is that which is to be regarded as singularly precious (being singled out here), viz. the gospel, or the good message, God's special message (of a glad nature), to sinners in need of salvation. It was this gospel that the Colossians at a former period had heard. By this the harden of their sin had been removed, and the hope of immortality enkindled within them. IV. How THE GOSPEL (THROUGH WHICH THE HOPE WAS COMMONICATED) WAB PBE- 8ENTED. 1. Thei-e was a general gospel movement. "Which is come unto you; even as it is also in all the world bearing fruit and increasing." The parting command of the Master was, " Go ye into all the world, and preach the gospel to the whole creation [every creature]." And the command had been carried out (as time allowed) in its wideness. The gospel-trumpet had been heard, not merely in Palestine, hut had sounded out to all lands. And everywhere an efficacy had attended the preaching of the gospel. False foiins of religion are limited by certain climatic conditions, by certain temperaments. What would do in Phrygia might not do in Bome. But the gospel (unmodified) had been proved to be world-wide in its' adaptation, ailapted for Jew and Gentile, for Eastern and Western alike. As the apostle represents it here, in all the world the gospel-tree had been bearing fruit and increasing. In a healthy fruit tree there is a double effort going on. There is an effort after fruit-producing, which is crowned when in autumn there are seen the ripe apples or rich clusters of grapes. But at the same time, there is an effort after the producing of more wood, which has a view to future fiuifr-produoing. And so with regard to the gospel in the Church ; if it is vital, then there will be produced the fruits of righteousness, the fruit of the Spirit (a rich cluster) which is described in Galatians. And not only so, but there will at the same time be produced an increased sphere of fruit-producing. And the two processes can go on without their interfering with each other. The gospel in the Church may be producing its rich clusters, and at the same time enlarging the sphere where such clusters may grow. 2. The movement in CoIosssb partook of the characteristics of the general movement. " As it doth in you also." The gospel was as a tree (on a small scale) in Golosese. And there, as in all the world, it was bearing fruit and increasing. Three fruits have already been mentioned, these the three Christian graces — faith, hope, and charity. And we may gather from the second word that the numbers of Christian converts were increasing at Colossse. And also Christians may have gone forth from Colossas to spread the gospel in other places. 3. This was to be accounted for by two circumstances. (1) T%e gospel had been rightly presented to them. " Since the day ye heard and knew the grace of God in truth." The movement is traced back to its very commencement. He (the writer, Timothy assenting) calls to mind the very day when the gospel was first preached to them. It was a reil-letter day in the history of Colossas (though viewed differently by some there), more famous than the day when Xerxes halted there on his march against Greece, or the day when Cyrus with his Greeks passed through it on his march against his brother at Babylon. It was really Christ entering the town, to take possession of those for whom he had died. And no spurious gospel had been preached to tliem. There were spurious gospels, which consisted in cold moralities and rigorous prohibitions. But the gospel (the true gospel) which had been preached to them was the grace of Ood. It told of salvation wrought out, not in answer to man's call, but to satisfy the yearnings of Divine love. It was salvation offered, not to huiaan merit, but freely, on the ground of the infinite merits of the Saviour. And this gospel (as evidence that it had been rightly presented) they knew, from their own consciousness of salvation, to be the truth of God. (2) The gospel had been rightly presented to them by Epaphras. " Even as ye learned of Epaphras." Eii character more generally. " Our beloved fellow-servant." He was a servant of Christ (ready to go anywhere at the Master's bidding). That was his general fitness for service. That was what Paul and Timothy were as well as he. For he is called their "fellow-servant." And he was a fellow-servant whom they had learned to regard with the warmest affection. His character with special reference to the Church at Colossie, CH. 1.1— 29.] THE EPISTLE TO THE COLOSSIANS. ■*» " Who is a faithful minister of Christ on our behalf." He represented Christ in niinisteiing the gospel atColossae; and testimony is borne to his having faithfully represented him. Ha had not shrunk from declaring unto them the whole counsel of God. He had preached unto them grace which, while free, bore good fruit. We may, therefore, regard him (and not Paul directly) as the founder of the Cohssian Church. At the same time, he represented Paul (and his coadjutors). He was acting on their behalf. There were friendly relations between Colossas and Ephesus. In connection with the sojourn of the apostle for three j'ears at that Asian centre, it is said tliat " all they which dwelt in Asia heard the Word of the Lord, both Jews and Greeks." Among those who had occasion to visit Ephesus during that period, and were led to hear the Word, was probably Epaphras. Converted by the apostle, we can understand him charged by him to preach the gospel at his native Colossee. And thus, though Paul had never visited Colossse, yet he claimed an interest in the Church as having led to its formation, in having given them Epaphras. V. Epaphras conveyed to Eome the tidings of theie love (fob which God was thanked). " Who also declared unto us your love in the Spirit." He not only had conveyed the gospel from them to the Colossians, but had also conveyed to them now at Rome the tidings of their love. It was the love for which God was thanked, and it is here characterized as "in the Spirit" (one of the two references to the Spirit in an Epistle which is largely taken up with the Person of Christ). It was a love within that sphere in which the Spirit works (and wide as it), and sustained by the Spirit. Epaphras had acted a kindly part toward them. In giving an account of matters relating to the Colossian Church, he had not concealed wliat was to their credit. The whole of the allusion to Epaphras (so honourable to him) was fitted and intended to establish his influence at Colossa, which may have been shaken by false teachers. 1'his paragraph, so remarkable, bears a resemblance in form to the Sorites in logic. It is a series of propositions, in which the predicate of one becomes the subject of the next, and in which in the last there is a reference hack to the first. The propositions are these : 1. We thank God especially for your love. 2. Your love, for which we thank God, was caused by hope. 3. The hope, which caused your love, was commucicated in the gospel. 4. The gospel, which communicated the hope, was rightly presented by Epaphras. 5. Epaphras, who rightly presented the gospel, gave us tidings of your love (for which we thank God). These propositions (if with some loss of clearness, yet with gain of force) are (with considerable detail) all compacted by the apostle into one unbroken paragraph. — B. P.

Vers. 3 — 8. — The apostolic thanksgiving. We notice here — I. The spirit of this thanksgiving. Whatever is in it is so beautiful that we may well imitate it. Observe : 1. It is unselfish. We hear the prisoner praise, the chained captive exult, for the joys of others. Arthur Helps says, " That man is very strong and powerful, who has no more hopes for himself, who looks not to be loved any more, to be admired any more, to have any more honour and dignity, but whose sole thought is for others, and who only lives for them." That is what you have before you here. 2. It is ungrudging.' Paul is about to deal with their errors, but nevertheless how willing and, indeed, eager he is first to recognize what is good and laudaWe in this Colossiah Church ! There are two sets of men with regard to art, scenery, and society : those who first see the blemish, then the beauty; and those who first of all rejoice in the admirable, if afterwards they have to criticise any drawback. To the second of these Paul belonged. 3. It is constant. Like a perennial fountain, his praise and prayer for them shall be poured forth. II. The suhjbot of this thanksgiving. He thanks God : 1. For the spiritual possessions of the Ohvrch. Here is the familiar triad of his thought and description — ■ feith, love, hope. Sometimes he views faith and love as leading up to hope j here ha OH. 1. 1—29.] THE EPISTLE TO THE COLOSSIANS. 61 depicts hope as l<in(1l!nor faith and Inve. (1) The faith is Christ-centred. "In Clirist Jesus." (2) The love is practical. It distributes " to the necessities of saints." (3) The hnpe is secure. It is stored up — "laid up in heaven." So it is aliove fire and flood and all de.structive forces. 2. For the means by which these possessions had been obtained. For : (1) Thegospel ;" Word of truth," etc. He rejoices in its reality — " Word of truth; ' universality — "whole world;" and in its fertility. He shows not only its vitality, but its inherent reproductiveness. It "multiplies itself again." (i?) The preacher. He thanks God, not only for their possessions, and the means by which they had been acquired ; but:3. For the source and sphere of their posseksion. "Lore is its spirit." Love is the life of the saints. — U. K. T.

Vers. 3 — 8. — Hie thanksgiving. Good news from ColosasB had been brought to Paul at Rome by Bpaphras. This devoted servant of Christ (oh. iv. 12) had probably been the first evangelist sent by Paul to Colossse, and the founder of the Cburch there (ver. 7, Revised Version). He brought also news which caused the apostle much anxiety (ch. ii. 1, 2, 8, etc.). But before he utters cautions he pours forth thanksjjivings. Wo are thus reminded of two things. 1. Paul's largeness of heart. Love " rejoiceth in the truth" and "envieth not" thuse who have either more spiritual gifts or more temporal blessings (Rom. xii. 15). The fruit of Bpaphras' ministry was a source of joy to him. He felt grateful for the gifts in money from the Philippians brought by Epaphroditus (Phil. iv. 17, 18), but more for "the love in the Spirit" of the Colossians reported by Epaphras. 2. Paul's sympathy with the mind of his Master. Christ also dictated Epistles. Wherever there is anything to commend in the Churches of Asia, the Lord mentions this before he utters a word of censure. The apostle, writing earlier, but taught by the same Spirit of Christ, pursues a similar course in nearly all his Bpistlea (Rom. i. 8; 1 Cor. i. 4; Bph. i. 16; Phil. i. 3; 1 Thess. i. 2; 2 Thess. i. 3). "The meeknefis and gentleness of Christ " enable him to praise and congratulate even the disorderly Church at Corinth. The apostle blends thanksgivings with his prayers, especially on account of that triad of fjraces, faith, love, hope, which elsewhere he rejoices in (1 Cor. xiii. 13; 1 Thess. i. 3). Their faith worked by love and was sustained by hope. Their permanent fruitfulness proved the reality of their spiritual life. We must, however, observe that the term "hope" is used here in a sense somewhat different to that in the other passages quoted above. It is the object of hope (as in Gal. v. 5; Titus ii. 13; Heb. vi. 18), implying subjective hope. That "hope set before us " " we have as an anchor of the soul, a hope both sure and steadfast, and entering into that which is within the veil." Following the suggestions of this figure, we may notice some of the links of the chain of spiritual blessings by which the souls of converts are connected with that anchor, and on account of which ministers may give thanks on behalf of Christians who in these respects resemble the Colossians. I. We have heard " the Word op thk tbuth of the gospel." No gospel, no hope (B|)h. ii. 12). We did not come to the gospel; it " is come unto" us. The Physician sought the patient, the Saviour the sinner (Isa. Ixv. 1 ; Luke xix. 10). The gospel in its triumphant progress throughout all the world reached Great Britain, an Ultima Thule, brought by unknown missionaries who " for his Name's sake went forth, taking nothing of the Gentiles." We ourselves have heard " the joyful sound," the genuine gospel, " the grace of God in truth " (Gal. ii. 6; 1 Pet. v. 12), the gospel of Christ which alone is " the power of God unto salvation." II. We have trusted ourselves to Christ. " Your faith in Christ Jesus." We have not only heard, but we lenow, " the grace of God in truth." Wo know it because we have had a Divine Teacher. "In coelo cathedram habet qui corda ducet" (Augustine). Our faith is the gift of God; it rests not "in the wisdom of man, but in the power of God." Thus we " know whom we have believed," etc. (2 Tim. i. 12 ; 1 John V. 13, 19, 20). Belief conducts to knowledge (John vi. 69). III. We jiRE BRINGING FORTH FRUIT. Whcrcvcr the gospel comes, i.e. comes homo to men's consciences and hearts, it must be a fructifying power. " Even as it is also in all the world bearing fruit," etc. Ours is not a faith which " ii dead in itself bo, ause it C0L®8ST\NS. F 6« THE EPISTLE TO THE COLOSSIANS. [oh. i. 1—29 has not works." " Can that faith save " ns (Jag. il. 17, 14) ? Ours is a " faith working thiuiyli love." The quiokeuiug Spirit within iis will Ijring forth " fruit after his kind" (Gal. V. 22, 23). One of the most characteiistio fruits is love. " The love which ya have toward all the saints." We cherish love toward them because, in spite of all their failings, they are beloved children of our Father God (I John iv. 7 ; v. 1). IV. Our fruits are visible and permanent. They are such as an Bpaphras could discern and report. Our lights shine ; our good works are seen (cf. 1 Thess. i. 7 — 9 ; 3 John 6). This fruit-bearing is prompt. " Since the day," etc. The fruit itself multiplies; the gospel is "beaiing fruit and increasing." Side by side with the outward growlh of the gospel (which may be illustrated by the notices of the increase of the Church in Judsea from the " about a hundred and twenty " to the " many myriad- " of Acts xxi. 20; and from progress in our own days), there is the ripening of GhrisUan character (2 Thess. 1. 3 ; Heb. vi. 10) and the leavening influence of the gospel on modern society. For all these things we thank God, but especially if our fruit is permanent. The gospel still is hearing fruit in us (Fs. i. 3). Our hearts are not the stony or thorny ground. Christ's object is being fulfilled (John xv. 16). We have not forgotten our first love ; our last works are more than our first. " The past things perish if those things which were begun cease to go on to perfection" (Cyprian). Growth and persistence are causes for sincerest thanks. V. "The hope which is laid up in the heavbks" sustains oub faith and love. " Faith . . . and love . . . because of the hope." This hope laid up is itsilf one of the things " hoped for." It is a reserved blessing, part of that great goodness of God " laid up for them that fear thee " (Ps. xxxi. 19 ; 1 Pet. 1. 4, 5). But the links in the chain of spiritual blessin>;s we have examined unite our souls here to the inheritance yonder (Eom. viii. 24, 25). Such hope maketh not ashamed (Rom. v. 5; Jude 20, 21). If our souls are not firmly moored to that object of hope "laid up for us in the heaveus," let us ask — Which is the missing link? — E. S. P.

The Pulpit Commentary
Ver. 6. — The fruilfulness of the gospel. L Thb gospel is fruitful. It is not a barren doctrine. It is a living truth that produces effects in the hearts of men which are made manifest through the influence of them on external conduct. It is fruitful in two ways. 1. In increase. The truth spreads like leaven ; the mustard seed grows into a great tree ; the two or three in an upper room multiply into the thousands of Pentecost and into the millions, the Churches of modern Christendom. 2. In good influences. The tree not only puts forth new shoots and so grows in size, it blossoms and bears fruit. The fruits of the gospel are the same graces as aie elsewhere called " the fruits of the Spirit" (Gal. v. 22, 23). Christianity makes happier and better men of us. These fruits are as visilile as the fact of the numerical increase of the Church. All modern history bears witness to them, especially in the elevation of woman, the abolition of slavery, the recognition of national justice, the spread of a spirit of humanity, the creation of institutions of charity, and, better still, the doing of innumerable nameless deeds of kindness. II. The field of the gospel's fruitfulness is the world. It was not preached in the wliole world in St. Paul's day, nor is it even yet. But the process of buaring fruit throughout the world tlien began and still continues. 1. The fruit is seen in this world. The ripest fruit may not be perfected here, but if there is no fruit on earth there will be none in heaven. The gospel is first of all good news of peace on earth— it promises blessings for the present life (1 Tim. iv. 8). 2. The gospel brings Uessings to the whole earth. It is suited to all kinds of men, of all nations and in all ages, because it speaks to the common heart of mankind, offering the supply of universal wants and conferring graces that are universally good. 3. The gospel bears fruit throughout the world by first of all bearing fruit in the Church. " As it doth in you also." We can only enjoy the fruits of the gospel by entering the kingdom of Christ. The fruitfulness of the Church is the direct cause of the spread of Clhristianity throughout the world. Thus God is glorified in our fruitfiilness (John xv. 8). III. The secret of the gospel's frditfulness is the true knowledge of the GRACE of God of which it is the declaration. 1. The energy of fruit-bearing re-ides in the grace of Ond. When men feel that grace they become new creatures. The constraining love of Christ works the miracle. 2. The ri-ceipt of this energy depends on the knowledge of Divine grace. It does not work by magic, but through an understanding of its ti uths. ThereSire it is vain to pray for the increased Iruitfiilness of"the gospel without al.-o preaching the gospel. 3. A true understanding of the grace of Ood is necessary for its fruitf Illness. It must be known "in truth." Perversions of the gospel hinder the fruitfulness of Christianity. The gospel tells of facts. Let us see those facts clearly separated from the errors and imaginations of human theology, — W. F. A.

The Pulpit Commentary
Vers. 9 — 23. — Prayer leading up to the Person of Christ. I. Making request. 1. Impulse under which request was made for the Colossians. " For this cause we also, since the day we heard it, do not cease to pray and make request for you." It was formerly praying and giving thanks ; it is now praying and making request. (1) It was an impulse with a sufficient cause, viz. the same which led to the thanksgiving. It was an impulse, not founded on fiction, but on matter of fact, on well-accredited testimony. Information received regarding the faith and love of the Colossians had led to praying and thanking God on their behalf. This information also (such is the force of " also," it is wrong to connect it with " we ") led to praying and making request on their behalf. (2) /* was a united imjmlse. Wo ; i.e. Paul and Timothy. So that here it is literally the carrying out of the Lord's words, " If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven." (8) It was a well-sustuined impulse. It did not spend itself in a day (as is sometimes the case) ; but, commencing with the day when the first hearing had taken place, it had continued without interruption and was still operative. How much, then, did all this represent of availing prayer, of influence going forth on behalf of the Colossian Church! Blessed is the Church that has two such men from day to day mingling their prayers together in its interest. 2. For what request was made. (1) For knowledge. There is the same notable petition in the Epistle to the Ephesians and in the Epistle to the Philippians. 'J'here can be no doubt that the apostle was the friend of enlightenment. If ignorance is the mother of superstition, then knowledge is the mother of true religion, (a) It is a request for progressive knowledge. " That ye may be filled with the knowledge." We s^re 4ot bofn with our wiftds full of knowledge, COfcOBSfANP, S I 50 THE EPISTLE TO THE COLOSSIANa [oh. 1. 1—29. Bather are our minds like empty vessels that need to be filled. There 5s our capacity of knowing, over against the vastness of the knowable. This filling process begios soon, and the prayer is that it may go on toward fulness. (6) It is a request for the progressive knowledge of God's will. " Of his will." This is very wide as it stands. It is by his will that things have been made as they are made. And,, therefore, this may be taken as a prayer for the advance of science. It is not by his will that he is, or that he is love, or that there is a distinction between right and wrong. But it is his will that we should justly conceive of him, and that we should act in a manner consistent with his holy character. It is by his will that Christ became our Substitute and died for our salvation. And it is his will that we should believe on Christ, and, as we shall presently see, take «fter him in our characters, (c) It is a request for the progressive knowledge of God's will within the spiritual sphere. "In all spiritual wisdom and understanding." In Ephesians " wisdom " is conjoined with " prudence ; " here it is conjoined with " understanding." We are happily in the position of having exact definitions of these three words. Aristotle, in hie ' Nioomachean Ethics,' treats of them at length. All are characterized as intellectual virtues. " Wisdom " is conversant with universals, or things eternal and immutable. " Prudence " and " understanding " are conversant with particulars, or details, or applications of principles or things about which deliberation is needed. Prudence is practical (has to do with lines of action, what is to be done or not to be done). Understanding is critical (has to do with processes of thought, how things are to be viewed or not to be viewed). This account of the three wor(£ is quite in accordance with Pauline usage. " Wisdom " has evidently with Paul to do with the everlasting verities — the character of God, the principles of his government, the mystery of redemption. And "understanding" has to do with subjects of thought which admit of doubt and which have to be presented in their relations to the great entities. And his wisdom and understanding are of the spiritual kind, such as unspiritual men are strangers to. There must be a penetrating with the Spirit if we would rightly apprehend eternal principles and understand their application to subjects that come up for consideration. And it is this that is asked for the Colossians as necessary for the filling with the knowledge (the clear, certain, experimental knowledge) of God's will. (2) For the Christian form of character. This is emphatically here the will of God, the knowledge of which is asked, (a) Generally. It is a request for a worthy Ohristicm walk. " To walk worthily of the Lord." Chiist is Lord ; we are his servants. And we are like those servants whose ears were bored, as bound to serve this Master for ever. He is no common Master ; for (in connection with his doing of God's will) it is said that his ears were bored. Conduct worthy of him, then, how shall we get the conception of it, and, when we have got the conception, put it into execution ? " Unto all pleasing." It is implied in this language that he is uninterruptedly observant of our conduct, and that he forms an estimate of it as we proceed — an estimate which must be according to truth. It is implied also that, if we would bring our conduct up to what is worthy of Christ, we must seek his universal approval, we must seek to please him in every moment that we live, in every step that we take, (ft) Under a special aspect, (a) It is a request for progressive fruitfulness following upon progressive knowledge. " Bearing fruit in every good work, and increasing in the knowledge of God." It it better to read, " by the knowledge of God." The advantage of this translation (which is grammatically correct) is that "knowledge" is used as before, viz. as that which leads to good conduct as its fruit. There is a taking up here of language which has already been employed. It was said that the gospel-tree was bearing fruit and increasing in Colossaj as in all the world. Now, Christians are trees, whose fruit is every good work. A work is good which has Christian principle in it. If for the sake of Christ we are industrious, eager to learn, contented, slow to anger, humble, ready to give up what is hurtful, — then we are fruitful in good works. Especially are we fruitful in good works if, after the example and for the sake of Christ, we live for the good of others, try to make all around us happy, are kind to the poor, pity the sinful. If a tree is in a healthy state, it not only bears fruit, but increases (in wood) so that it bears more fruit another year. So, if we are in a healthy spiritual state, we shall not only bear fruit, but as we go on in life we shall increase (in quality of being, in aptitude) so that we ever bring forth more fruit. Tliis progressive IruitlulneM i» brought about by the IfnowUd^e o/ Qo<i, whipb bt^a already CH.1. 1— 29.] THE EPISTLE TO THE C0L0SSIAN3. 81 been characterized as progressive. The more we get into our minds of Divine truth, the fuller our knowledge of God, the richer will be the fruit which we produce. (/3) It is a request for increased strength. " Strengthened with all power, according to the might jf his glory, unto all patience and long-suffering with joy." If a tree is to bear fruit, it must be supplied with nourishment. So, if we are to produce every good work, we must be strengthened by God. The measure according to which strength can be supplied is infinite. It is " according to the might of his glory." " Might " is an attribute of the glorious majesty of God. " God hath spoken once ; twice have I heard this, that power belongeth unto God." Power can be communicated from this source to us. We have already been strengthened with some power, but we need to ask for ourselves, and others need to ask for us, that we may be strengthened with more power. We need to be strengthened in prosperity to make a right use of our powers ; but especially do we need to be strengthened in times of trial unto all patience and long-suffering. " Patience," in so far aa it is to be distinguished from " long-suffering," has reference to trials as laid upon us by God. " Long-suffering," in so far as it is to be distinguished from " patience," has reference to trials caused, and as caused by others. We never need to bear with God, we have to bear up under what he (directly or indirectly) lays upon us ; but we have to bear with others who are unreasonable or do us injury. And the power communicated from the Divine glory is efficient to make us endure with joy. This is the Christian, as distinguished from the mere Stocial, relation to sufferings. We can rise in triumph over our sufferings. " Let us also," says the apostle, " rejoice in our tribulations." " In the world ye have tribulation ; but be of good cheer, I have overcome the world." (y) It is a request for thmkfidness. Alike in prosperity and In adversity, we have three causes for joy, for which we pour out our souls in gratitude, (i.) Thankfulness for the loving purpose of Ood. " Giving thanEs unto the Father, who made us meet to be partakers of the inheritance of the saints in light." This is not a meetening for heaven in the way of holy habits. The words cannot bear that interpretation which is commonly put upon them. The historical parallel is to be kept in view. The Jews had their allotment (it is literally here " the portion of the lot," i.e. the portion which fell to them by lot) in the land of Canaan. God counted it a meet thing (so we would translate) that they should have this allotment. This was, in point of time, antecedent to the deliverance from Egypt, which is referred to in the next verse. It was true that in Abraham God counted it a meet thing that they, his descendants, should possess the land of Canaan. So for us saints, i.e. the successors of the holy people (not merely Jewish Christians, but Gentile Christians, who are referred to at the close of this paragraph), there is in store an allotted inheritance. This is to be in the world of light (when the shadows have fled away, when the light of God is all-penetrative), and with this in prospect there would need to be a meetening, in the expelling of all impurity, of all darkness, from our natures. But still it is true that this was the loving purpose of God from all eternity. The Father (it was his love that was at the root of it) counted it a meet thing in Christ that we should be partakers of the inheritance in light. And thus what is expanded and made promin ent in Ephesians regarding the purpose of God, we have here in brief and incidentally. (ii.) Thankfulness for the delivertmce effected in Christ. " Who delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love." The historical parallel is still kept up. Egypt was, to the Israelites, a house of bondage. They were under power, not power in its purity, power in the service of light, but power in the service of darkness — ^harsh, oppressive power. But out of that they were brought with a strong arm, and were translated into a new orderly state of things, which is expressed by the word "kingdom" (the theocracy). So there is an Egypt behind us all. Sin was the tyranny of darkness. But the Father effected for us a deliverance. How it was effected is not stated here. But, to carry out the historical parallel, it was by the sacrifice of the Son of his love. The power of darkness came upon him in all its horrors. He was the Firstborn, slain in the land of Egypt, that Israel might escape. And this deliverance involved a complete changing of our state. It was a bringing us in Christ into a true kingdom, a kingdom presided over by Christ, a kingdom whose law is love, (iii.) Thankfulness for the enjoyment <f redemption. "In whom we have our redemption, the forgiveness of our sins," We are yet in oui wilderaegs state; we have not corns to our full redemption, to our possessioa of t]i« 52 THE EPISTLE TO THE COLOSSIANS. [ch. 1. 1— 29. lot. But we have the feeling of emancipation. We have the first and characteristia blessing of redemption, viz. the forgiveness of our sins. We feel happy in the enjoyment of the Divine favour. And that is only part of the redemption we have here. For, as is brought out in Ephesians, we have the Spirit as the Earnest of the inheritance. We have thus, under all circumstances, causes for thankfulness to God ; and therefore prayer may always go up for this. II. The Person of Christ. 1. In relation to the wniverse. His having the preeminence. (1) At arising out of his relation to the Father. " Who [i.e. the Son of his love] is the Image of the invisible God, the Firstborn of all creation." First part of the designation. Image is to be distinguished from mere liiieness. There is a lil<eness between members of the same family, but the parental features are imaged in the child. In " image " there is the idea of derivation from an original. So it is not mere likeness that is predicated of the First and Second Persons of the Godhead ; but God is represented (imperfectly, we may believe) as the original, and Clirist as the copy. In 1 Cor. xi. 7 man is said to be the image of God, so that this way of designating the Second Person does not necessarily imply his divinity. At the same time, it may be employed in consistency with his divinity, if (admitting the mystery of the relationship, viz. that one should be original or prototype, and another copy or impress) we think of him as the perfect Image of God. The designation " invisible " is here applied to God, and when Christ is said to be the Image of the invisible God, the apparent meaning is that the essential idea of his existence is that he is Ood manifest, and that antecedent to his being Ood manifest in the flesh. From aU eternity he manifests, is in visible form, that God whom no man hath seen nor can see. And this, as we shall presently see, accounts for his connection with the work of creation. Second part oj the designation. He is "the Firstborn of all creation." As we must first think of original and then of copy, so we must first think of Father and then of Son. The Father is imaged in the Son. In relation to the Father, the Second Person is strictly the Only-begotten. The firstborn has always reference to some coming after. Christ is the " Firstborn " among many brethren, i.e. Brother leading others after him. He is styled in this passage " the Firstborn from the dead," i.e. the first to rise from the dead himself, and bringing others after him. If the expression had been " the first-created of creation," the Arian interpretation (Christ's creatureliness) might have been pressed. But there is an expression used which seems to make Christ stand out from all creation, as not created himself, but born. If it had been Christ's relation to the Father that had been solely in question, the expression would probably have been not " bom," but " begotten " (only begotten). But it is rather Christ's relation to all tliat might be thought of as in the family. And therefore the ordinary woid in such a relation is used, "firstborn" (as distinguished from after-born by same mother). And it is intended to bring out emphatically the thought that he has the rights of the firstborn. Philo had applied the name "First-begotten" (relative to Father) to the Logos. But the Messianic name was " Firstborn " (relative to other members of a family). " I wUl make him my Firstborn, higher than the kings of the earth " (Ps. Ixxxix. 27). Kings of the earth, by virtue of primogeniture, are placed over their portions of the earth. As God's Firstborn, Christ is higher, as absolutely placed over all creation. (2) As arising out of his causal relation to the universe, (a) Conditional cause. " For in him w ere all things created, in the heavens and upon the eanh, things visible and things invisible, whether thrones, or dominions, or principalities, or powers." We are taught here, in opposition to the Arian idea, that Christ stood out from all things created as their Cause. He is thus placed in a different category from creation. As Cause, he was very closely connected with creation. There seems to be a catching up of the thought that he is essentially the Manifester of God. In him, as such, creation had its origin. God is manifested (conies out of invisibility) in creation. " For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity." If, then, it was to be made to appear (outside of Godhead) what God was in his wisdom, power, goodness, to whom did this belong but to the Second Person? It was in him as Manifester that it necessarily inhered. There was an emphatic universality connected with his work of creating. In him were all things (equivaknt to the universe) created. But, as if that ^ere iiot enough, a pomprehensive division is added ; " in the heavens and upon tit* THE EPISTLE TO THE OOLOSSlANS. 58 earth." As if this, again, were not enough, a different division (for stars are in the heavens and visible, the human spirit is upon the earth and invi^ible), but an equallycomprehensive division, is added : " things visible and things iuvisible." As if these two divisions in locality were not enough, essences are next brought in, but not all essences, only the highest — angelic beings, that might be thought of as in rivalry with the Son : " whether thrones, or dominions, or principalities, or powers." Great prominence was given in Jewish speculations to the not very profitable subject of the grades of the celestial hierarchy. These speculations were mixed up with the non-soriptural doctrine of seven heavens. And Judaizing Christians speculated in the same line. These angels became the intermediate beings of Eastern theosophy. The idea was that, matter being the evil principle, God could not create it immediately. But there was a descending scale from God to matter. God created a being at a certain renaove from himself. This first-created being created another, still further removed ; and so it went on, till one was created far enough down to create matter. It is quite likely, from the reference afterward to the worshipping of angels, that in Colossse there was danger of the idea gaining ground that the angels in their several grades were to be regarded, in the light of Eastern theosophy, as beings having to do with creation, and on that ground to be worshipped. The apostle certainly clears the whole ground here for the Colossians. He does not profess to know what the several grades are. He gives the common (not the inspired) names with a certain impatience (as associated with much that was rask). But this he asserts that, whatever they are, they have nothing to do with creating. In him all of them, from the highest to the lowest, were created. No part of creation was the work of an inferior angel, but every part of it was immediately in him. (J)) Instrumental cause. " All things have been created through liim." Creation can be ascribed to God, as it is in Rom. xi. 36. But it is true that God never acts im mediately ; he always acts through the agency of the Son. New Testament language is very explicit on this subject. "All things were made by him [the Word], and without him was not anything made that was made." " Through whom [his Son] also he made the worlds." So here the present (no longer the past) fact of creation is attributed to the instrumentality of the Son. And this is not the passive instrumentality the Alexandrian Jew thought of in attributing creation to the Logos. Neither is the agent in creation the dark, hard, limited demiurge of the Gnostics ; but he is distinctly a Divine Person, One who with an intelligence, with an interest, with » plastic power, that are all infinite, has done his work, (c) Final cause. " And unto him." One Agent and one End; so the Christian doctrine of creation proceeds. And how grandly does it rise above all mere human speculations about creation 1 Why has this totality been brought into existence? There are suburdinate ends which are served by the various parts. A plant has an end in its own development and fruitbearing. It has an end beyond that, in its service to man and t6 beast. Man — the microcosm, as he has been called — has an end in his own development. He has an end beyond himself, in the mastering of the world. And each member of the race has an end in helping the development of his neighbour. But when we think of the presence of so much evil, we still ask — Why have we and all things been made? It is a satisfaction to have, as the answer, that the one reason which determined the existence of the whole, as the one Bringer into existence, is Christ as the Manifestation of God. It was no cold necessity, it was the Son, who is here the subject, freely, filially, and in view of all that now exists to mar creation, bringing out what was in the heart of the Divine Father. And in that answer, here given, faith can rest, (d) Pre-existent cause. " And he is before all things." It was very necessary clearly to think of Christ as preexistent to his incarnation. Christ himself said in memorable words, " Before Abraham was, I am." His pre-existence is here carried forward to a much earlier point. There is that totality now which is called the universe. The time was when there was nothing outside of God. There were no materials lying from all eternity (as some have vainly imagined) out of which a universe could be constructed. There were no germs out of which a universe could be developed. There was simply the creative energy of the Word, who had himself to create all the materials and germs of things. We have, then, to go back to him as the pre-existent Creator. And not only was he before all things ; but, as it is here put, he is (absolutely exists) before all things. For time itself is his creation ; and before it, and outside of it, he iu himself exists. («) FermwMwt mum. 84 THE EPISTLE TO THE COLOSSIANS. [cat 1—29. " And in him all things consist." But for him, all things would fall asunder and go back into nothingness. There are laws, indeed, which regulate and give stability to things; but these laws subsist in Christ, are non-existent out of him. His continued existence is really the guarantee for the sun rising every morning. It will rise so long as he, who made it, has an end in its rising. And all things have consi.stence and (ersistence only in his existence and in his ends. There is no other basis on which things can proceed toward the consummation. 2. In relation to the Ghurch. (1) Eis headship over the Church. " And he [who has the pre-eminence in the universe] is the Head of the body, the Church." As Christ, as God's Firstborn, has rights over all creation, so has he the headship over the Church. In Eph. i. 22, 23 the thought turns more on the Church as the body of Christ; here it turns more on Christ as the Head. Through the brain, in its connection with the nerves, the mind can be present in all the body; so Christ is present in all the members of the Church. From the brain as a centre the movements of the body can be originated, guided, combined, controlled ; so fiom Christ as a Centre the movements of the Church are originated, guided, combined, controlled. This domination of the brain, being so complete, is well fitted to set forth the supremacy of Christ over the Church. (2) A$ arising out of his relation to the Churdi. (a) Originating cause. "Who is [seeing he is] the Beginning." He gives origin to the Church. It belonged to Christ, as the Manifester of God, to bring the universe into existence ; so it belongs to Christ, as the Manifester of God, to bring the Church into existence. The connection is very close. It is as though we created and then guided and controJled the movements of our body. A king rules over those with whose existence he has had very little connection. Christ in the Church rules and by strongest fight over those whom he has created and again created. (5) Inaugurating cause. " The Firstborn from the dead." It is difficult to get a word to express the whole meaning. There is this idea — that he exists in that in which he operates. He is the great Energizer incarnate. And as incarnate (in the carrying out of his work) he was numbered among the dead. But he rose from the dead, the possessor of a new life. He is not only the possessor of a new life himself, but he is regenerative cause to those that come after him. As regenerative cause to those that come after, he has the right of the Firstborn over them. Thus is his authority established in the Church as in the universe. 3. Combination. (1) His heing Mediator in both spheres, " That in all things he might have the pre-eminence." There was dualism (a good and a bad principle) at the root of the doctrine of intermediate beings or angelic mediators. The apostle teaches the existence of one Mediator presiding over the two spheres — the universe and the Church. This is a cardinal point in the Christology of the New Testament. There are some who have mistakenly or confusedly the idea that it is God in nature and Christ in the Church. It is really Christ in both, as the Mediator of God. He mediated in creation before he mediated in redemption. It belongs to the very idea of liis being to be Mediator. This absolute pre-eminence of Christ implies a unity of meaning, a harmony of working, between the two spheres. It is comforting so far as the universe is concerned. For it implies that we are as in a Christian temple. It is our Saviour who is working around us. We can feel ttiat there is behind all works of creation, not iron law, but infinite love— the love that bkd on Calvary. It is comforting so far as the Church is concerned. For it implies, as is taught in Ephesians, that all things can be placed at the service of the Church. All the forms of things (even the evil forms) are for the education of the Church. All the products of the earih are for the support of the Church. The worldly powers are controlled for the Church. The very stars in their courses fight for the Church. (2) Bis qualifications as Mediator. " For it was the good pleasure of the Father that in him should all the fulness dwell." In the fact of Christ being Mediator there is implied a certain subordination, his being Second^ in relation to the First. There is the same subordination implied in his being represented as the copy of the great Original, and also in his being represented as Son which cannot be thought without first thinking " Father." With the First, here as elsewhere, there is associated the idea of good pleasure. It is as fitting for the Father to have his good pleasure as for Christ to carry it oat. The remarkable thing here is that this good pleasure is represented as extending to the qualifications which Christ possessed as Mediator. " It was the good pleasure of the Father that in Um should all the fuluesg dwell," To the word OH. 1. 1—29.] THE EPISTLE TO THE COLOSSIANS. 55 pleroma, translated " the fulness," may be attached the idea of " filled-up receptacle." The word " plenitude" seems nearer the meaning. It is applied to the full complement for manning a ship. As applied to Christ, it meaos the totality of the Divine perfections. There were gome who had the idea that the agent employed in creating had only a portion of the pleroma, as much as was needed for his work. It is asserted of Christ as Mediator that he exhausted in himself the Divine perfections. There were some who had the idea that there was a separation from (in human semblance), and afterward a return to, the pleroma. It is asserted of Christ that the Divine plenitude did not sojourn, but necessarily dwelt, in him. Thus were the Golossian believers guarded against all actual or possible philosophizings that would have dimmed the glory of the great Mediator, (3) The issue of his work as Mediator. " And through him to reconcile all things unto himself, having made peace through the blood of his cross ; through him, I say, whether things upon the earth, or things in the heavens." This relates to the doctrine of the last things. The word " reconcile " is stronger than " adjust," or " rectify." It is applied to the reconciliation of enemies. It is applied to our reconciliation, as sinners, to God. It is not so strong as the expression, " summing up in Christ," which is used in Ephesians. But it is stronger than the word translated " reconcile " in the fifth chapter of 2 Corinthians. It is intensive here, and means reconciliation (after a breaking of the harmony) back to the pristine or intended condition of things. This reconciliation is to extend to all things, viz. all things to which the Mediator gave being. This universal reconciliation is to be not merely between the different parts, but unto the Father. It is to be effected through the Son. More specifically it is stated that it is to be on the ground of God having made peace through the blood of Christ's cross. The blood shed on the cross, the blood of atonement for sin, was the procuring cause of reconciliation. There the reconciling efficacy all centred. And it is to go out to the widest circumference, for it is added, " Through him, I say, whether things upon the earth, or things in the heavens." What are the contents of the universal reconciliation which is here taught? We must guard, on the one hand, against a dilution of the language of Scripture. We must guard, on the other hand, against a dogmatic fixing of the form which this universal reconciliation is to take. " The secret things belong unto the Lord our God ; but those things which are revealed belong unto us and to our children." It belongs to us to take advantage of the revealed way of reconciliation, viz. faith in Christ. III. Application to the Colossianb. 1. Qentilism. "And you, being in time past." The Colossians are reminded of what they were in time past, to emphasize tlieir present participation In reconciliation. (1) Gentile in position. "Alienated." In their heathen state they were among the " things " needing to be reconciled to God. They were away from him, as the Greek word indicates. They were in the position of aliens. They were without external privileges such as the covenant people had. And they were without the inward helps that were necessary for their living the life of God. (2) Oentile in their thoughts. " And enemies in your mind." The mind is the seat of the thoughts. It is where we reflect, come to our conclusions, form our resolutions. It was in this sphere that the Colossians manifested hostility to Ood. If a right conception of God had been presented to them, it would not only have been uncongenial to them, but it would have called forth active, virulent hostility. As it was (with God very much as a lost thought), their hostility showed itself rather in their pleasing themselves in their thoughts, in their forsaking the rays of light that still lingered in their reason and conscience. (3) Gentile in their works. " In your evil works." This was the outcome of their God-hating thoughts. Hating good (if not so directly God) in their mind, they did not, and indeed could not, keep their hatred there. Their actions took a complexion from their thoughts. Those who love God have more or less of the Divine form in their actions. But the actions of these Colossians in heathenism were evil. They were not done out o£ love to God, That alone was sufficient to give them a character of evil. Of positive forms of evil, from what is warned against in this Epistle, we may particularize sensuality, covetousness, deceitfulness, revengefulness. 2. The historical element in reconciliation. " Yet now hath he [God] reconciled in the body of his [Christ's] flesh through death." (1) Ood in bodily form. It is true that we must separate from God his havmg a body. He is a Spirit ; " he consiBts not of various parts extended one without and beyond another," Ttie ground oa 68 THE EPlS'TLfi to TflE COLOSSlAlfS. [c". 1. 1—29 which the Jews were forhidden to represent God under any bodily form was that he had no bodily form. He was in the fifteenth verse declared to be the invisible God. "Now, if he had a body and hid it from our eyes, he might be said not to be seen, bul could not be said to be invisible " (Charnook). And yet he whose divinity (from language in preceding verses) is indubitable has here ascribed to him a body. He appeared in Old Testament times in what was the semblance of a body ; but it is a real body that is here ascribed to him. That is to say, we have what we cannot understand — the Divine spirituality, and yet a body. (2) Ood in the form of flesh. The Second Person did not receive a body unique in kind. He did not receive our body in its paradisical or ideal state ; but as it was actually, inheriting the effects of the Fall. He received it from Mary. If there was a purilying (from the Holy Ghost), what he received was none the less flesh. He appeared in flesh in the midst of human history. That is to say, he whose existence formed the ground upon which history went forward, became himself part of history, became himself an historical Personage. (3) Ood in the experience of death. Flesh is a weak thing. It cannot well stand the shocks of time. Its ti ansitoriness is being ever evidenced. " All flesh is grass, and all the goodliness thereof is as the flower of the field." " And the Word became flesh," it is said, and that carried with it a weak, transitory existence. In flesh he had to pass through the experience of death. That is to say, we have this as the climax of the mystery — that he, who is the absolutely Living One, in experience went round to the opposite pole of death. In accordance with this, we can pray in such words as these : " Good Lord, deliver us : by the mystery of thy holy incarnation ; by thy holy nativity and circumcision; by thy baptism, fasting, and temptation; by thine agony and bloody sweat; by thy cross and passion. Good Lord, deliver us." This is said by unitarians to be a materializing of God. Ood came into time, assumed humanity nineteen hundred years ago. That is what Christianity says, what stamps it as an historical religion. It is only to he scouted as a lowering of God on the supposition that it is impossible for God to descend. But if it is possible for God, impelled by love, to descend (and the possibilities of love are matter of revelation), then we have a grand historical commencement in God descending through the infinite interval into time and into humanity. He descended, according to the teaching here, in the Father's Name to make reconciliation. The foundation of this reconciliation was laid principally in the great historical fact of his death. It was death in perfect submission to the will of God. It was death as the desert of sin. It was death deriving infinite value from the fact that the Person dying was the Son of God. To this Eeconoiler in humanity all can cling. His reconciliation "would seem to have a universality extendins beyond humanity. Within humanity Gentiles as well as Jews were included. " I am a man, and there is nothing human foreign to me." All alike can cling to God appearing in humanity and can participate in the benefits of his work performed in humanity. 3. Tlie ultimate of reconciliation. " To present you holy and without blemish and unreprovable before him." " Before him" is to be understood as before God, and points to a time when we shall be in the ];)re8ence of God in a sense in which we are not now in the presence of God. It is God also who presents here; but, as God reconciles through Christ, so also he presents through Christ (in accordance with Eph. v. 27). (1) I'ositively. Holy. This is to be taken in its full contents. We are now consecrated to God (as ancient Israel). At our presentation we shall have all the inward dispositioiis that corresi ond to our outward consecration. Our spiritual susceptibilities, affinities, aspirations, will correspnnd to the presence of God into which we come. (2) Negatively. Without blemish. This is the constant sacrificial expression. Whatever was ofleied to God was to be without blemish. It would belong to the officiating priest to pronounce upon the fitness of an animal for sacrifice. There is a Greek word which means " blemish-examiner." Such Christ Is to those who are to be presented to God. In his inspection of the seven Churches he discovered blemishes in them. We shall not be in a fit state for presentation to God until all blemishes have been removed i'rom us. Unreprovable. This is a following up of the previous expression. Pronounced upon by Christ, our position before God is for ever secured, our character is unim|jeachable. No one can come in after him to reverse his decision. There cannot be ground for any subsequent charjio being brought against us. 4. Oentle exhortation to steadfastness. (1) In faith. "If 10 be that ye continue in the faith." To have so much done for us as is implied in oui ca.tl— 29.] tflls EPISTLS TO Tflfi COLOSSlAlJS. 8t fitness for presentation to God, we must persevere, and persevere In the right way. Our position is to be faith toward Christ. Within ourselves we have not the elements of strength. Wo are powerless to torm character. We are not only to come into the position of faith, but we are to rest in it. However our outward position may be altered, our inward position is to remain unaltered. Result. " Grounded." " My soul hath found the steadfast ground." We try other foundations, only to find them insufficient. When we have got past our own doings and the services of the Church down to Christ, then we feel that we have found the immuvahle Poundntion, the steadfast ground for our being. " And steadfast." A building even by its own weight gets ' steadied when it is upon a secure foundation. So by faith are we to get steadied upon the Foundation. We are to become like the Poundatidn. The imiuovahleness that is in Christ is to come up into us. (2) In hope. " And not moved away from the hope of the gospel." Believing in Christ we have hope toward God — we have hope in view of the future. We have hope of being presented holy and without blemish and unreprovable before God. This is the hope communicated in, evoked by, the gospel. Prom this hope we are not to be moved away (which is the negative corresponding to the positive connected with faith). We are not to be of two moods, hoping and desponding, but we are to keep to the one mood, hoping. Circumstances may arise in which we are tempted to despond or despair ; but our hope is to partake of the immovableness of its object. The inexcusahleness of being moved away from the hope of the gospel, (a) From their having heard the gospel. " Which ye heard." Left to themselves, they would have been in heathenism and its hopelessness : " Having no hope, and without God in the world," as is said in Bphesians. Such had been their melancholy state, but by the grace of God the gospel had been preached to them in Oolos.s». It heoame them, then, to present a contrast to the hopelessness of heathenism, to be inspired with the hope of future presentation and everlasting continuance before God. (b) From the universality which characterized the gospi-l. " Which was preached in all creation under heaven." The form of the command was : " Go ye into all the world, and preach the gospel to the whole creation." The apostle, writing not many years after the giving forth of the command, regards its universal character as already established. It had already obtained this seal of its Divine authorship. It was not a partial provincial thing, but, preached in all creation under heaven, it had been proved to be adapted to the wants of men. They were not, then, to abandon its peculiar hope. [c) From Paul's personal relation to the gospel. " Whereof I Paul was made a uiiuister." Of this gospel, the universal hope-bringer, he had the high privilege of being a minister. He had no claim to the position. He was only Paul, one who had been a persecutor and had obtained mercy. But the gospel was dear to him, and, in writing to them and in introducing his personal relation to them, he puts that forward as a reason for their not being moved away from their hope. — II. P.

Vers. 9 — 14. — The apostolic prayer. The maxims of the Church as well as those of the world often throw a glamour round much that is worthless — a glamour that stirs our desire of possession. But neither the world nor a worldly Church can teach us what is really worth aiming at, struggling after, praying for. A man like Paul can. What he asks for it must be good to have. His prayer yxi^y well guide us. We ought to wish for what he sought for Christians ; and, more than that, we are ejicouraged to hope for it. He prays— I. That their knowledge mat incbeask. Partly because of the error by which many of the Colossian Church were being misled, but also because increase of knowledge is good for any Church, Paul here says he prays for it, and even at times afterwards urges it on them. No Grtek had more veneration for the blue-eyed Athena, no Roman for wondrously equipped Minerva, than Paul had for knowledge. There are three expressions here to describe this knowledge, expressions that are very often used in combination both in the Old and New Testameuts. They describe, generally, the science, the philosophy, and the art of religion. 1. Knowledge, which in the Greek is not the simple word for knowledge, but intensified, large, and thorough knowledge. In this case full acquaintance with the Law of God, the jirecepts of Christ, the docti'ine of the apostles, which is essential as a beginning, a basis of Christian culture, but is only a beginning and a biisis. 2. Wisdom,, which is higher than knowledge and includes both knowledge and understanding. It is not mere additional information, the acquaintance with more facts, or even more laws, or even more principles. Wisdom is digested knowledge, knowledge wrought into a system; or, as Cardinal Newman well puts it, " reason exercised upon knowledge." In this case it is the c dm comprehensive view of the information attained — information about God's Law, Christ's precepts, the apostle's doctrine. 3. Spiritual understanding, using a word that denotes the application of knowledge to detail, following its processes as appUed to daily life and separate actions. It means a keen, quick understanding of the bearing of God's will on all their conduct, aill their conversation, all their life. Such a knowled;^e, with wisdom and understanding, would not only save the Colossians, but save us. It is, thank God, a wisdom recorded for us in Scripture, incarnate in Jesus, interpreted by the Holy Spirit. But we must acquire it. Is half an hour a day too much to give? Is earnest study too much?- Is persistent prayer too much? " Wisdom is the principal thing; . . . with all thy getting get understanding." II. That, as the result «f their knowledge, thbib character may ripen. This we should expect from prayer for knowledge of the will of God ; not His essence, nature, attributes, but will. Religion is not a system for speculation, but for the regulation of life. What the apostle here taught, viz. that the end of ail knowledge is conduct, Jesus Christ made gloriously clear in his words, " If ye kno-v these things, happy are ye if ye do them." No more than you would be satisfied if your vines year after year only " made wood," or your apple trees simply grew in height and in far-reaching branches, would St. Paul or Christ, the great Husbandpian himself, have been satisfied if there had been only mental growth, intellectual growth — " culture," as the modern phrase is — in this or any Church. Hence his prayer seeks blessing for characler; he looks, as you on the vine, for clusters of the grape — for fruit. In the description of character the apostle prays for, we notice : 1. A walking worthily of the Lord. A walk, a progress, an activity, wortliy of the follower of him who " has left us an example that we should follow in his steps." 2. An increasing knowledge of Ood. So knowledge recurs, and tl^iji tiro« it j» ifior? tJiau a knowledge of God's \fill j it is » knowledge of God himself. 62 THE EPISTLE TO THE COLOSSIANS. [ch. i. 1—29. This is a result of such walking, such conduct. Obedience is the organ of spiritual knowledge. We are divinely assured that they who " do the will shall know of the doctrine." 3. The being strengthened with all might according to the power of his glory. Inner strength, producing not only endurance, but gentle patience in sorrow, i. Giving thanks to the Father. Thus Ufe shall have a glow on it, a music in it. Praying that their life may have this glow, this music, " with joyfulness," the apostle is led to recall the reasons for their profound joy. (1) Meetness for blessedness : " Made us meet to be partakers of the inheritance of the saints in light." (2) Deliverance from tryanny : " Delivered us from the power of darkness." (3) Settlement in liberty and honour : " Translated us into the kingdom of his dear Son." And all this is through Christ, our Ransom, our Eescuer ; but now not a victor rescuing by force of arm, but a philanthropist by payment of ransom. Thus Paul strikes the key-note of his message to ColossEe — Jesus Christ the King of the kingdom in which Christians already are ; the Source of their deliverance from the guilt an<l from the power of sin ; Jesus Christ the Fulness, the Plenitude of God's presence and grace. — U. E. T.

Vers. 9 — 12. — The intercession. The news brought by Epaphras had a further effect on the apostle. It prompted him, not only to thanksgivings, but to intercessions. In the Christian life some prayers receive definite answers and need not be re]ieated. But new subjects are perpetually coming before us. Thus there is a call on us to "pray (ir/joo-eiixoM"') without ceasing" and to "make request (oireo/ioi)" with perseverance for definite blessings till they are granted, and petitions are changed into thanksgivings or are clearly refused. Note how Paul, while " in labours more abundant," found time for prayers " without ceasing " also (Bom. i. 9 ; PhiL i. 4 ; 2 'I'im. i. 3). As a specimen of his intercessions take this prayer. The requests end with the words, " Giving thanks unto the Father," though the prayer may be said to include the statements of sublime truth which follow (

vers. 9 — 11) ; but here he recoguizes that the new nature which God has bestowed on us has already qualified us " to be partakers," etc. A king's child is already, by his birth, capable of taking some part in the life and the engagements of the palace. The penitent robber could take a place in Paradise on the day of his conversion. If we are partakers of the Divine nature we are meet for the Divine inheritance. Already we are "children of the light." Our darkness is past, never to return ; the light shineth, and when we change our place it must needs be to an inheritance suited to our new natures and present characters (John xvii. 24). Without the new bii tb we shall be as unfit for our inheritance above as a boorish peasant, who had suddenly come to a peerage, for his new position, and as incapable of enjoying and really "inheriting" it as one who had no taste for art or sacred music would be if admitted to a picture-gallery or an oratorio ; he could not " see the kingdom of God." What a glorious gilt our new nature is I It is only by means of it we are made capable of receiving the blessings offered to us; as though a monarch could not only give us a high place in his service, but at the same time could endow us with power to discharge its duties, without which the mere position would be a burden rather than a blessing. Thus God deals with us (2 Cor. v. 5 ; Eph. ii. 10). in. A CHANQE OF KINGDOMS. (

Vers. 9, 10. — The knowledge of God^s will. I, The knowledge of Qod'b will n 7« THE EPISTLE TO THE COLOSSIaNS. Jch. i. l~2a THE KKOWLEMB WHICH IS MOST 8UPHEMBLT IMPORTANT. 1. The knowledge of Ood is the most iniport.int knowledge attain.ible. Many are eager in pursuing the investigation of curious questions of human aff.iii's who are quite indifferent to the truth about the Being who fills heaven and earth. Others are busily searching into the mysteries of the works of God, while quite forgetful of the Maker of them. But to know God IB to know the Highest and Best. 2. The knowledye of the will of God is the most important knowledge of God. (1) It is the highest knowledge of God ; for the disposition of the will is the chief characteristic of a spiritual being. (2) It is the knowledge of God with which we have most concern ; for, though there must be glories and wonders in all the great thontjlits of God, for ns it is most needful that we should understand what he is purposing to do and what he wishes us to do. (3) It is the most attainable knowledge of God. The abstract ideas of the mind of God are far above our reach. The practical thoughts and laws and commandment of his will are what he has most clearly revealed. II. The knowledoe op God's wili, mat be acquired through spikitual wisdom. 1. It may he acquired. Tliis branch of theology is within our roach. In our darkest moments, when we cannot understand the thoughts and plans of God, we may discover what God wills ns to do. 2. It is to be got at through spiritual wisdom. We have it not by nature. We cannot reach it by efforts of bare human intelligence. Philosophy will not reveal it. A higher wisdom than the earthly, a purer wisdom than the carnal, heavenly and spiritual wisdom is necessary for this knowledge. 3. This spiritual wisdom is a Divine inspiration. St. Paul prays for it. It is not a product of experi ence like our knowledge of the world. The man of the world learns much about evil by his experience, but little about goodness. Goodness and the will of God with which it is identical are only seen by a spiritual light which little children may have more clearly than learned men and experienced observers. It is an inward light, a spiritual inspiration. III. The knowlkdob op God's will is fruitful in qrkat practical results. This is not a barren knowledge acquired only for the satisfaction of idle curiosity, nor even merely a worthy object of contemplation. 1. We must know the will of God in order that our life may be worthy of Christ, This is an important point not sufEciently considered by those people who slight the contemplative side of Christianity. The practical side will be a blundering failure without the due cultivation of the contemplaiive. A lame man with good eyes can walk more straightly than a man with sound limbs who is blind. To please God we must first of all know his will. 2. This knowledge helps us to be fruitful in good works to men. We can never benefif men so much as by doing Go^'s will. Our duty to God and our duty to men are mutually inclusive. We must study the will of God more carefully in order that our work amongst men may be more wise and successful. We often fail in our conscientious efforts to benefit men because we do not work according to the method of God's will. — W. P. A.

The Pulpit Commentary
vers. 10 — 12). They are comprehensive enough to describe a completely sunctified life. 1. Fruit/ulness. This is the natural, as it is also the appointed, end of spiritual life (John. XV. 16) ; " fruit after its kind." But whereas a fruit tree can bring forth only one variety of fruit, we are to be "bearing fruit in every good work" — all manner of fruit, like the tree of life in the Paradise of God. "Twelve manner of fruits "are said to be borne by that celestial tree. And no less than nine varieties of " the fruit t! the Spirit " (note " fruit," not " fruits," unity in diversity) are enumerated in a single passage (Gal. v. 22, 23). Any manifestation of Christian consistency may be fruitful, though here the reference is chiefly to the active Christian life. While bearing fruit, iFe ourselves shall be "growing" and "increasing." A fruitful life is a healthy life. The "spiritual wisdom and understanding" already asked for will be means of grace and of growth, like rain and dew to the plant (Dent, xxxii. 2 ; Hos. xiv. 5). We shall increase " by the knowledge of God " (Revised Version, margin). Such spiritual fruitfulness and growth will be most " pleasing " to Gk)d (John xv. 8). 2. Patience. (

The Pulpit Commentary
Ver. 11.) The reference here is to the passive virtues. "Patience and long-suffering" remind us of the heroic endurance and the superhuman self-restraint by which suffering Christians may glorify God. To enable us to suffer patiently and to suffer long, the omnipotence of God is put forth. His almighty and everlasting arms are placed beneath us to prop up our poor feeble patience. So great are " the riches of his glory " and " the might of his glory," that he can enable us to endure, not only with patience, but even "with joy " (Eora. v. 3; 2 Cor. xii. 9, 10). Suffering may be as high a vocation as preaching. Notice how our Lord, passing over all the active labours of Peter with a word (" Feed my sheep "), fixes attention on his last sufferings and death as the special means by which (in St. John's words) "he should glorify God" (John xxi. 18, 19). 3. Thankfulness. (

The Pulpit Commentary
vers. 12 — 14), which suggest motives for seeking the blessings asked on their behalf. And the prayer itself comes to no definite end, but may be said to lose itself in adoration as the apostle unveils the mystery of <ihe person and glory of Christ. The key to the somewhat involved clauses of the sentence is in ver. 10, "to walk worthily of the Lord unto all pleasing." And the objects of the prayer are — I. Fuller knowledge with a view TO A more consistent character. Paul prays that the Colussians may receive what they already possess (vers. 6, 9 ; cf. Ps. cxvi. 2; Matt. xiii. 12). The more God gives, the more we should ask of him. Gud's " will " includes doctrines to be believed and duties to be discharged (cf. John vi. 40 ; 1 Thess. iv. 3). The two questions put by Paul on the day of his conversion, "Who art thou. Lord?" and "Lord, what wilt thou have me to do?" arc tl e two ^reat queslions of the Christian life. An uneducated conscience is a more serious obstacle to growth in grace than an unenlightened intellect. Our "wisdom and understanding " need to be " spiritual " (Ps. xxv. 9, 14 ; 1 Cor. ii. 9 — 12) as contrasted with " philosophy and vain deceit" and mere worldly policy (ch. ii. 8, 18, 23). The Holy S|iirlt cun make us discriminating as well as sensitive. The wisdom needed may be had for the asldns; (Jas. i. 5). For all the knowledge gained is in order to enable us " to walk worthily of the Lord unto all pleasing." The end of all knowledge is conduct (John xiii. 17). II. A consistent character in all its various asieots. Three signs of a fall- THE EPISTLE TO THE COLOSSI ANS. 67 orbed, consistent Christian character are mentioned in three clauses (see Greek,

Ver. 12.) Some of the causes for thankfulness are brought before our thoughts in the clauses that follow. But we need go no further than that name "the Father," for hallelujahs to rise to our lips. (Illustrate this from some of the Father's names, "Father of mercies," "Father of our Lord Jesus Christ," etc., and some of the statements respecting him — ^"The Father himself loveth you;" " Your Fatlier knoweth," etc.) Such thankfulness strengthens patience. (Ulustrations • German Reformers, in times of special trouble, cheering one another by singing the forty-sixth psalm. Some Malagasy Christians, during the persecution, when meeting with the late Rev. W. Ellis and enjoying secret Christian fellowship, on one occasion said, " We are so happy we must sing." Warned of the danger of being heard, they restrained themselves for a time, but soon said agaiu, "TFe must sing ;" and they sang in a whisper. If this prayer is answered in our experience, we enjoy the three elements of a consistent and robust Christian life described by our Lord in John xiiL 17, viz. knowing, doing, feeling : " If ye know these things, happy are ye if ye do them." — B. S. P.

Vers. 12 — 14. — The love of the Father. We have seen that the apostle's prayer loses itself in utterances of adoring gratitude to the Fountain of all good. In the work of our salvation we have proofs of *he love of the Father (John iii. 16; Rom. viii. 32), the love of the Son (Gal. ii. 20 ; Eph. v. 2), and the love of the Spirit (Rom. XV. 30 ; Eph. iv. 30), of the one " God of our salvation." In

vers. 12—14 Paul reminds the Colossians of the love of the Father, and that the blessings which this love secures to us are powerful motives for gratitude and for seeking to attain to that character for which he has been praying. The blessings which the Father's loTe procures for us includes four changes — a change oi place, oi character, of kingdom, and of state, I. A CHANGE OF PLACE. There is an "inheritance" which has been "prepared and ia "reserved" for us (Matt. xxv. 34; 1 Pet. i. 5). It is not here, but "in heaven;" not here, amid darkness and ignorance, " the shadow of death," and, what is worse, the stern realities of sin and of death itself; but "in light" — note various uses of this figure (Isa. Ix. 19, 20 ; Eph, v. 8, 9 ; 1 John 1. 6 ; ii. 8—10 ; Rev. xxi. 23 ; xxii. 5, etc.). That inheritance is possessed only by God's " saints," whether angelic or human. The sanctity needed for this inheritance is something more than that "consecration* of heart to God which even we sinful children of Grod may enjoy as wo 68 THE EPISTLE TO THE C0L0SSIAN8, [oh. 1. 1—29. render service in the lower sanctuary of " this present evil world." The " saints in light " are " without blemish," " fnultless." God, who is himself " light," is our pledge, tliat in that inheritance there shall be " no darkness at all," nothing " that deflleth," etc. (Rev. xxi. 27). II. A CHANOE OF CHARACTER. "Who made us meet," etc. The reference la not here to that growth in the elements of spiritual-mindedness by which we become increasingly fitted for the employments and enjoyments of the heavenly inheritance. Paul has been praying for these (

vers. 12 — 14) are only enjoyed by union with "the Son of hia love," " in whom " we are (1 Oor. i. 30), and " in whom we have our redemption " and all its allied blessings. Who is this Son of God? In answering this question the apostle unfolds the true doctrine of the Christ, and meete one of the errors that was seeking a home in the Colossian Church. The error of the heretical teachers was twofold— " They had a false conception in theology and a false basis of morals. These two wPre closely connected together and had their root in the same fundamental error— the idea of matter as the abode of evil and thus an'agonistio to God. As the two elements of the heretical doctrine were derived from the same source, so the reply to both was sought by the apostle in the same idea — the conception of the person of Christ as the one absolute Mediator between God and man, the true and only Reconciler of heaven and earth." The practical error is dealt with in the second chapter; the doctrinal heresy is refuted here. The false teachers seem to have believed in a variety of angelic or superhuman mediators who had some place in the works of creation and redemption. Paul teaches that both in the universe and in the Church, in crention and redemption, Christ is the one and all-sufficient Mediatnr. He alone could fill the void between God and man ; he alone could be the great Beconciler; and to him alone was due the homage which these false teachers were div< rting to angels or other beings standing in the place which God claims for " the Son of his love." The apostle's teaching is "that in all things he might have the pre-eminence" — in relation to God; to the universe, the natural creation; and to the Church, the moral creation (veri. IS— 18). I. The qlobt of the Sow nr eelation to God. "Who is the Image of the Invisible God." The two chief ideas seem to be representation and revelation. Elsewhere the Son is called " the Effulaence of his glory [revelation], and the very Image of his substance [representation]" (Heb. i. 3). We may find an important application of this truth in the life and character of the Incarnate Word. Christ's words, " He that hath seen me hath seen the Father," seem to require this. The Father's perfections were represented and reflected in the sinless character of the Man Christ Jesus, as the biightness of the midday sun, on which we cannot gaze, may be reflected in a lake or mirror, and under certain limitations its rays may be examined and analyzed. Through the words and conduct of Jesus we may learn much concerning the truthfulness, the unselfishness, the indignation, and the love of God. But while this truth may have been a thought in Paul's mind, the truth he teaches here is part of the revelation which Sciipture gives respecting the nature of the Triune Jehovah. That the term " Image " refers to the pre-incarnate Christ, we infer from (1) the creation being ascribed to him ; and (2) the term "Firstborn," etc., being coupled with it — a tei-m which includes bnth priority and supremacy. Notice : 1. There is that in the Divine nature which is both invisible and incomprehensible. (Bxod. xxxiii. 20 ; John i. 18; 1 Tim. vi. 15, 16.) As we cannot see " the Father of our Lord Jesus Christ " with mortal eyes, neither can we fully comprehend a Divine Being who is absolute, infinite, without beginning and without end. 2. Tet God hath been seen by mortal eyes. (Gen. xviii. 22 — 33 ; xxxii. 28 — 30 ; Exod. xxiv. 10, 11 ; xxxiii. 23 ; Josh. v. 13 — 15 ; vi. 2, etc.) And men have learned to see God by the eye of faith, to know him as their own God. The doctrine of the Word of God, who is " the Image of God " (2 Cor. iv. 4), " the Life " and " the Light of men " (John i. 4; 1 John i. 2), is the reconciling truth. There is a glory in God which no creature can behold; but the Divine Word is a ray of that glory. There is a Divine personality which is invisible; but the Wori is the express image of that Person. There is a Divine silence respecting mysteries we cannot comprehend ; but there is also • Divine " Word " which breaks the silence and reveals to us something of the infinite and incomprehensible (John i. 1, 14, 18). Every manifestation in time has been through him who is " the Image of the invisible God." But " who by searching can find out God"etc. (Jobxi. 7— 9)? 70 THE EPISTLE TO THE CX)LOSSIANS. [cH. l 1—29 " Thought, repress thy weak endeavour I Here must reason prostrate fall ; Oh, the ineffable for ever. And the eternal all in all I" II. The globt of the Son in relation to the oebation. Thisi is unfoUled by four truths respecting him. 1. He is "the Firstborn of all crealidn." In the New Testament the term "Firstborn" is applied five times to Christ (vers. 15 and 18; Bom. viii. 29 ; Heb. i. 6 ; Eev. i. 6). Its use here figuratively reminds us of the place which the firstborn occupied in a Hehrew fiiinily. Having priority, he had also a certain supremacy over the other members and a double portion of the inheritance. Our Lord Christ has priority ; " before Abraham," before all creation (Jolin i. 1, 2) ; absolute pre-existence, "before all things" (ver. 17). He has supremacy. If Paul heie alludes to Ps. Ixxxix. 27, we are reminded that the Messiah is " higher than the kings of the earth," " King of kings," " Lord of all," etc. And he enjoys more than the firstborn's double portion (John iii. 34, 35 ; v. 22, 23, 26, 27). 2. A is the means q/ all creation. The sixteenth verse confutes the notion of the Son of Gud being himself a creature, though the highest. He is theCreator, notof "therest" of the uui verse, but of "all things." Who can adequately interpret that mysterious term "in him," etc. ? We can only venture to suggest such truths as these : Apart from Christ there would have been no creation at all. He was the reason fur it. He was the First Cause and the Final Cause, the Alpha and the Omega of creation. The term "in him" includes both the following truths "by him" and "for him," " through him and unto him." The same preposition (iv), which the apostle so often uses to describe the relations between the Saviour and his people, he here employs to teach us the relations between Christ the Cieator and the universe. But these are but guesses towards an interpretation (Luke X. 21). We are at any rate expressly taught that all things were created "through him" or "by him" (John i. 3); "in the heavens" (revelations of the telescope, Isa. xl. 26) " and upon the earth " (revelations ot the microscope, making " things invisible" become visible), — all were created by Christ. From the world of matter we turn to the world of spirits, to things strictly "invisible." The false teachers may have indulged speculations as to the ranks and power and authority of angels. Without discussing the subject, Paul teaches that, whoever they may be and whatsoever their authority, they are all created by and subordinated to Christ, the " Firstborn of all creation." 3. He is the object of all creation. We need not dissociate the human nature of our Lord in his present glory from the Divine nature when we reflect on the truth that all things were created " for him," " unto him." It is a sublime thought that everything in creation and in history was planned for the glory of our blessed Redeemer". This world with its mountains and lakes and cataracts, its flowers and fruits and birds, was made so beautiful because it was Christ's world. Other worlds, peopled by the heavenly hosts, were created thut his glory might be revealed to them and through them. Man was created and the ages of history were all arranged for him. Sin was permitted for him (like a dark cloud showing more clearly the glory of the rainbow). The eternal purposes of redemption and their fulfilment in time were all for him. What a proof of the Deity of Christ is supplied by comparing ver. 16 with Eom. xi. 36 ! 4. He is the upholder of all creation. (

Ver. 12.^ — The inheritance of tlie saints. I. Christians are heirs op a rich inheritance. 1. The gospel offers Divine wealth. Its blessings are not confined to biire deliverance from ruin. They include hidden treasures, pearls of great price, princely feasts, a whole kingdom of glory. 2. This wealth is, for the most part, ^rotpective. It is an inheritance not yet possessed. The heir may be in severe straits before be comes into his property. We have foretastes of the future blessedness, but the chief part of this blessedness is yet to come. 3. The possession is to be had without any action of ours in acquiring it. The heir does not seize his estate and hold it by right of conquest ; he does not purchase it ; he does nothing to earn the worth of it; he simply receive.-! it by bequest from another. We do nothing to win or earn our Christian heritage. Christ obtains it and bequeaths it, and as his heirs we simply enter into possession as the son of a great warrior peaceably takes possession of the kingdom won by the sword of his father. 4. Still, the inheritance is received hy right. The heir has a right to his estate. Laws and documents secure it to him. 'I'he Divine covenrmt of grace is the Christian's title-deed, giving him no precarious hope, but a certain promise and right to his future blessedness. II. Christians are being trained for their great inheritance. The heir of a nobleman must be educated (o a* to be fitted for his position in society. The heir of a CM. 1. 1—29.] THE EPISTLE TO THE C0L0SSIAN8. T7 throne needs a special training in order that he may enter upon the duties as well as the privileges of royalty. It would be useless to bequeath a library to a man who had no interest in literature, or to leave an art collection to a man of boorish tastes. The heir must be suited to the inheritance. We hear much of the acquisition of our inheritance, and some seem to think thai their great task is thus to secure it for themselves. But we should remember that this tiling is done, the kingdom won by the victory of Christ, the riches bought by his sacrifice of himself. Now, the sole requisite is that we should be ready to enter into possession. And this is a great and essential requisite. An impure soul could not be admitted into heaven ; but, if .admitted, such a soul would find no joy there. Note : 1, Ood is making us meet for the great iuheritance by the present discipline of life. 2. There are those who may be said to hava heen made thus ready, because, although not yet perfect, they are new creatures and lia\e characters aud sympathies fitted for the enJDyments of the pure delights of heaven. 3. It may be remarked by the way that St. Paul knew oi no purgatorial fires which were to keep Cliristians out of the joys of heaven for some intermediate period. HI. The requisite fitness fob the Christian inhekitancb depends on the CHARACTER OF THAT INHEBITANCE. 1. The inheritance is 271 light. It lies in the clearer realm of eternal truth; it is characterized by the purity that excludes all dark blots and stains of sin ; it is radiant with the summer suushiue of heavenly juy. 2. Such an inheritance requires saintliness as a suitable condition of enjoying it. It is an inheritance of saints. Only those who are forgiven, cleansed, and purified cau stand in the searching light of eternal truth; and they only can enjoy the blessings of a kingdom of holiness and find therein true gladness. Nevertlieless, this is no reason for (liscoiavigement. St. Paul thanks God lor accomplishing thu necessary preparation. It is his work, and he will perfect it with all who trust to his grace and the power of his Bpii it.— W. F. A. Ver. 14:.—Bedemption. (See on Bph. i. 7.)— W. F. A.

The Pulpit Commentary
Ver. 13.) The change of nature is accompanied by a twofold deliverance — we are rescued from a lawless tyranny (ver. 13) and delivered from a lawful condemnation (ver. 14). We speak of a change of kingdoms, for elsewhere we read of the " kingdom " of Satan who is " the prince of this world." But here the term suggests mere power ("the power of darkness," spoken of by Christ, Luke xxii. 53). The agents of Satan are described as " the powers, the world-rulers of (his darkness (Eph. vi. 12). We were under their power and under the tyranny of " the prince of the power of the air," who i» at their head (Luke xi. 21 ; Eph. ii. 2). The mental anarchy of demoniacal possession is a fit symbol of the lawless tyranny of the kingdom of Satan. Piom that tyranny the Father, with a strong haii'i, rescued us, emancipated us, and transferred us into a Divine kingdom, of which " the Son of his love" is the Head. Love is as much the essence of the only begotten Sun as it is of the Father (1 John iv. 8 — 10). So that his kingdom is a kingdom where love is the ruling power, and where promises, privileges, and benedictions are the main motives for wearing his easy yoke. We are made free citizens of that kingdom and shall share in its triumphs here and in its final glnry. IV. A CHANGE OF STATE. (

The Pulpit Commentary
Ver. 14.) The kingdom which Christ established in our hearts is based on his work as a Redeemer (Koin. xiv. 9 ; Phil. ii. 7 — 11). The pardon of sins and the translation into the kingdom are inseparable. Each blessing would be incomplete and insufficient without the other. Pardoned sinners left under the power of Satau can no more be thought of than subjects of Christ's kingdom still under wrath. We were under a lawful condemnation as well as a lawless tyranny. From that merited curse we have been ransomed by the Father's love tlirough the redeeming work of Christ (Eph. i. 7 ; Titus iii. 5—7). The fundamental facts and doctrines of the gospel are all implied here (Rom. iv. 25 ; v. 1 — 11 ; 1 Cor. xv. 3, 4 ; Gal. iiL 10^-13, etc.). We thus enjoy a change of state, being justified and no longer condemned. Note the words, "in whom," etc. Luther remarks that there is a good deal of divinity in the pronouns; so is there also in the prepositions. Christians not only receive blessings throwjh Christ, but in Christ (ver. 19; 1 Cor. L 30; 1 John V. 20, etc.); from whose fulness we receive (like the air, in which we live and move and draw our breath without limitation or restraint; not like water, supplied to us from time to time in a limited cistern). Notice too the necessity of all these four blessings to us, and how absolutely dependent we are for them upon the love Of God which is in Christ Jesus our Lord. Our enfranchisement in the kingdom of Christ includes free ^giveneSB, secures for us, by the work of the Spirit, " the sanctification, without which eH.1.1— 29.] THE EPISTLE TO THE OOLOSSIANSl M no man can see the Lord," and ensures our admission to the heavenly inheritance " Blessed are they that wash their robes," etc. (Eev. xxii. 14; see also Acts xx. 32 j xxvi. 17, 18 ; Eotn. viii. 29, 30 ; Phil. iii. 20). What motives for " giving thanks unto the Father " arise from the reception of such glorious gifts I — E. S. P.

The Pulpit Commentary
Vers. 15 — 29. — Christ all in aM. The truth taught in our text is that Christ is all and in all, the one absolute Mediator between God and man, the only Eeoonciler of heaven and earth. We notice — I. The Divine pre-eminence of Christ. This includes : 1. His supremacy in relation to Ood. He is his Image, Likeness, Eepresentation. Heathen idolatries utter the longing of the soul for him. To the prayer, " Show us the Father," Christ answers, " He that hath seen me hath seen the Father." 2. His supremacy in relation to nature. He is " the Firstborn." To all creation he stands as Heir. We notice: (1) His creative agency. Christ is the Wisdom of God ; Christ is the Word of God ; Christ is the Arm of God. (2) His sustaining energy. He binds all things together. (3) His consummating glory. He is the End of creation, the Alpha and the Omega. As the bow of Ulysses could only be bent by its master, so creation only fully responds to the touch of Christ. 3. His supremacy in relation to the Church. He is the Head. This implies sovereignty and syi^athy — vital union. We say that " the blood of the martyrs is the seed of the Church." In an infinitely higher sense the blood of Christ is the seed of the Church. 4. His supremacy in relation to the Besurrection. He is " the Firstborn from the dead." The risen Christ is the life of the Church. II. The explanation or this Divine pre-eminence is the Divine plenitude. Christ is as supreme as the apostle has been describing because he is so full of God. He is the Pleroma. This, as Archdeacon Parrar shows, is the key-note of the Epistle. When we say this, we mean that in Jesus is found " the'totality of Divine attributes and powers." For in him there is : 1. Fulness of might. He is manifested in his miracles and in his own resurrection as the Lord of nature. Its forces are subject to him. 2. Fulness of wisdom. He claims, and as far as can be these claims are verified, to reveal God and to know what is in man. He did not misinterpret the Divine nor misunderstand the human. 3. Fulness of i<n;e. God is love. But could there be an amplitude of love beyond that which is manifested in Jesus Christ? Where is the love of God and where the God of love, if not in Je^us? III. The work or Christ in his pre-eminence and plenitude is the work of eeconciliation. Our Lord is thus set forth as in his supremacy and fulness the great Eeoonciler. This is God's purpose ; nay, God's passion. But all words are faint in describing any emotion in the infinite heart. The clear teaching here is, not that God loves because Christ died, but that Christ died because God loves. Eeconciliatiou is the Father's desire, the Father's work. Much is left in necessary mystery, but Paul's words here answer for us two great questions. 1. What is God reconciling to himself through Christ ? We must not be afraid of the assertion — " all things." By that I read all things (1) in this world's activities and institutions ; (2) in human hearts and minds. The whole universe of being is to find its lapsed harmony in Jesus Christ ; to be set again in its right relation to the righteous Father. 2. How is God reconciling all things to himself through Jesus Christ? Such a work involves even Divine effort j such a work is worth accomplishing at a tremendous cost. Hence " the blood of the cross," i.e. life poured out in a sacrifice of utmost pain and darkest shame. The highest can only serve through sulfenng ; the mightiest ce^q mly save by sacrifice. Tbre; CH. 1. 1—29.] THE EPISTLE TO THE COLOSSrANa C3 practical questions, (t) Has Ohrist pre-eminence in all thinii with us f Do all our sheaves make obeisance to his in the great field of life and love? (2) Is Christ the Plenitude of all things to us* Kepler felt, in studying the laws of nature, that he was thinking over again the thoughts of God. Is it so with us in duty, thought, and love? Is Christ all in all? (3) Hks Ohrist reconciled us to Qodl Are we (a) forgiven; (6) resigned; and (c), most difficult of all, ceaselessly obedient to God?— TJ. R. T. Vers, 23 — 29. — The ministry of the mystery. In these words the apostle dwells on his own part in carrying out Christ's work of reconciling men to God. That he does this in no boastful spirit goes without saying ; but that he does so without any affectation of reserve or of modesty is equally plain. Indeed, he sets forth with unusual emphasis the glory of the Word the apostle has to proclaim, and the greatness of the work that proclamation involves : that Word, he shows, is a sublime mystery ; that work a manifold ministry. I. The work op the ministry is the peoclaimino op a blessed mtstebt. The term " mystery," as Paul here twice uses it, and often in this Epistle, does not describe what is essentially incomprehensible, but rather what was hidden but is now revealed. The gospel is a mystery, but a mystery that is to be preached fully, as Bishop Lightfoot renders the word " fulfil ; " a mystery that is made manifest, a mystery into which (as the word borrowed from the ancient mysteries, in ver. 28, suggests) every man may be initiated. 1. The gospel a mystery. All religion deals with mystery. Genuine mystery is the stamp of a religious divinity; false mystery is the counterfeit superstition stamps. In its aspect towards the vast, the infinite, the Divine, religion must always have some mystery to man. 2. The sospel a mystery that was long secret from man. " Hidden things belong to God." 'J'here are hidden facts and laws in nature that science has only gradually discovered or is now only gradually discovering ; hidden moral meanings in nature and history that poet's sight only can descry and poet's song only describe. There were hidden things in religion that only holy men of old moved by the Holy Ghost could reveal. 3. The gospel is a mystery that is now fully revealed. Whatever may have been the guesses of nobler pagans, or the anticipations of patriarchs, or the predictions of prophets, all was only the pale light of very early dawn upon the hills of ancient time. It was noon when Christ lived, taught, died. The Seal was broken, the secret was revealed. What secret ? 4. The gospd is the revealed secret of Ood's universal redeeming love. Christ is fully proclaimed. And Christ is the Mystery. In hira are all the treasures, all the wealth, of God stored away. (1) All the mystery is revealed in Christ. As the rainbow has all possible colours in its wondrous arc, as the fabled music of the spheres has all possible tones in its chord, so in Christ is aU the wisdom, all the righteousness, all the love, of God. (2) All mm, may receive the blessings of this mystery. Christ, and Christ freely given to the Gentiles, and Christ freely given to be an indwelling Power in them, is the great Mystery, which, as Paul dwelt on it, made him proclaim it with newer and deepening joy. " Now," when I see the full extent of God's mercy — "now," when I ponder his mighty, all-sufficient, all-embracing love, I rejoice, not only to proclaim, but to suffer untold sacrifices in proclaiming it to men. Anything, Paul felt and said, was worth doing, anything was worth suffering, if he might but preach the whole gospel without reserve, to all men without restriction. This leads us to notice — II. This work involves complete consecsbation on the part of its ministers. This consecration may, indeed often does, involve: 1. Intensity of suffering. Very bold does the assertion of the apostle seem about " filling up what is behind of the sufferings, of Christ." Were his sufferings incomplete, then ? No and yes. Yes ; for he left work to be done that involves suffering. There must be suffering sympathy, suffering self-denial, sometimes suffering death, in carrying on the work of bringing men to God. This consecration will involve : 2. Manifoldness of labow. There is the threefold function of the Christian worker denoted here. This consecration is the result of: 3. The highest constraint. — U. E. T. Vers. 1, 2, — The salutation. We propose to offer laief hints towards a consecutive esfjjositiftn of this invaluftble Epistl*, taking the Revised Vcrsjon ^8 our te:^t. In tbii 84 THE EPISTLE TO THE COLOSSIANS. [0H.1. 1— 2ft 0)iening sentence we learn four things respecting the writer and his fellow-Chiistians to whom reference is made. I. Paul's consciousness of authoeitt as an apostle. Observe how quietly Paul takes for granted his apostolical authority. Where it was assailed, as at Corinth or in Galatia, he was prepared to defend it. His credentials were every whit as valuable aa those of the eleven. Were they witnesses of the risen Christ (Acts i. 21, 22) ? So was he (1 Cor. ix. 1). Were they selected and called by Christ himself (Mark iii. 14 ; Luke vi. 13) ? So was he (Acts ix. 15 ; xxvi. 16 — 18). Were they inspired by his Spirit (.John xvi. 13; xx. 21, 22)? So was he (Gal. i. 11—16; 1 Cor. vii. 40; xiv. 37). Had they power to proclaim the gospel with authority, to bind and loose, to perform " the si^ns of an apostle" (Matt, xxviii. 18 — 20; John xiv. 12 ; xx. 23)? So had he (1 Cor. v. 3 — 5 ; ix. 16, 17 ; 2 Cor. ii. 10 ; xii. 12). We can hardly overrate the importance, in the present day, of maintaining the authority of all the apostles as inspired by the Spirit of Christ to teach the doctrines of Christ, and of the authority of St. Paul among the rest. Such a consciousness of a Divine mission and authority on the part of any Christian "sent" "by the will of God" may be: 1. Admonitory. "What manner of persons ought we to be?" "It is scandalous to be compelled to say of ministers what Tacitus writes of Licinius, 'Such a torpor had invaded his mind that, unless others had remi nded him that he was a prince, he would have forgotten it.' " Dr. Payson tells us that as he went about his work he could sometimes hardly restrain himself from shouting aloud from very joy, " I'm a minister of Christ ; I'm a minister of Christ." 2. Encouraging. For if we are sent "by the will of God " to preach or teach that gospel which is " the power of God unto salvation to every one that believeth," we may go and proclaim it, expecting it will be made a blessing, and making the watchword of the Crusaders our own, " God wills it." And we may emulate Paul's enthusiasm in preaching " the Word of reconciliation" (2 Cor. V. 13—21). II. Paul's fellowship with Timothy. The relations of Timothy to Paul are described by various suggestive terms. 1. He was the apostle's spiritual child, his " own son in the faith " (1 Tim. i. 2 ; 2 Tim. i. 2). But here and in the inscriptions of other Epistles he recognizes him as : 2. A brother in the same "household of faith," the family of God, in which the Colossians too had their place, in which " one is your Master, even Christ, and all ye are brethren." Elsewhere he recognizes him as: 3. A fellow-" steward of tlie mysteries of God." Well instructed from a child in the Scriptures, he preached the gospel at Corinth in company with Paul (2 Cor. i. 19), and could be trusted to pieach the same truth in his absence (I Cor. iv. 17 ; 1 Thess. iii. 2). And he hiahly commends him as : 4. A devoted and most unselfish fellow-worker in the Church of Christ (1 Cor. xvi. 10, 11 ; Phil. ii. 19—22). Further illustrations may be found in the Epistles to Timothy. Such notices as these show the humility of the apostle. There is no pomp of ofiice or pride of power. He acts in the spirit of his own precept (Phil. ii. 3). He delights to honour a brother, though confessedly his inferior, by associating his name with his own, thus vouching for his faith and commending him to the confidence of brethren who did not know him. III. Paul's estimate of the Colossianb. Here, as elsewhere, the apostle assumes that the Christian community he addresses is, in the main, worthy of the titles " saints and faithful brethren in Christ Jesus." These words imply that all who are members of a Church should be expected to be " saints," i.e. persons consecrated to the service of Christ ; to be " brethren," adopted into the family of God and therefore " members one of another," and as brethren to be "faithful," to " show all good fidelity in all things," to "hold the beginning of their confidence steadfast unto the end." But such a character can only be maintained " in Christ Jesus," by union with him. One of the Fathers tells us that a saint, sanctus, is so called from two words sanguinne tinctus, i.e. as it were tinged with blood, " because anciently they who wished to be purified were sprinkled with the blood of the sacrifice." The lesson suggested is valuable, though the etymology may not be correct (Heb. ix. 14 ; x. 22). Augustine, commenting on Ps. Ixxxvi. 2, says, " If thou shalt say that thou art holy of thyself, thou art proud ; but being a believer in Christ and a member of Christ, jf thou shall not acknowledge thyself to be holy, thou art ungrateful. Say unto*God, ' I am holy ; for thou hast sanctified me.' " Our napaes are a perpetual appeal to us tg gopsecration, purity, and fidelity, CH. 1. 1-29.] THE EPISTLE TO THE COLOSSIANS. BR or they are witness against us. It is not enou?;h to be called " faithful ; " " it is required in stewards that a man he foimd faithful" (Ps. cxxxix. 23, 24). IV. Paul's affectionate oebbtino to them. " Grace " is the initial good and " peace " the final good. Grace is " the well-spring of all mercies, peace the crown of all blessings." The old Hebrew salutation, " peace," expands under the light and love of Christ to " grace and peace" in many of Paul's Kpistles, and to " grace, mercy, and peace " in some of the later 0"es (1 Tim. i. 2 ; 2 Tim. i. 2 ; Titus i. 4). These blessings come from God our Father the Fountain (Ps. xxxvi. 9 ; Jas. i. 17) ; they are treasured up in Christ the Reservoir, ever full of "living water "(ver. 19 ; John iv. 10, 14), and conveyed to us by the Holy Spirit as a channel; one yet manifold (" the seven Spirits," Kev. i. 4), because distributin;^ to the necessities of each individual believer. We can wish fur one another no better blessings than God's grace and God's peace ; for " in his favour is life ; " " the peace of God passeth all understanding." — E. S. P.

Vers. 15 — 17. — Tlw glory of the Son. The Mpssinga which flow to us from the love of the Father (

Ver. 15. — Christ in his relations to Ood and to the world. This Epistle to the Colossians is conspicuous among the writings of St. Paul for its enthusiastic assertion of the supreme glory and divinity of Jesus Christ. In opposition to an incipient Gnosticism which would lose the solitary rank of the Son of God in a crowded hicr.irohy of angels, it exalts that rank with an elevatinn and a distinctness not to be met witii in any previously written portion of the New Testament. It is impossible to read the words of the apostle impartially without seeing that he taught the full divinity and pre-existence of Jesus Christ, The old unilarianisra that apjiealed to scriptural autLurity for confirmation was simply blind with prejudice. Modern uuitarianism is more consistent when it rejects the inspiration of the book which plainly contains the doctrine it repudiates. It is true that the ideas of St. Paul are expressed in accordance with the notions of his times, especially in rulation to the "Logos" doctrine of Alexandrian philosophy, and therefore that if we interpret them into the language that fits our modern conci ption of things, they may ap.iear to change their form. But however exfiiessed, the truths taught by the great apostle concerning the Divine, pre-existent, and buprenie Christ are essential to the gospel of the New Testament. I. Christ in his relation to God. He " is the Image of the invisible God." This implies two facts. 1. Resemhlance. The likeness is not external and accidental, " as one egg is like another" — the " homoiousion " of the aemi-Arians. The image is produced by the prototype as the seal by the die ; it is " the impress of his substance," as the writer of the Epistle to the Hebrews describes it (Heb. i. 3). The language of the apostle refers to the Divine nature of Christ. But it remains true after the Word ha« been made flesh. Thus we may see that, as at the creation man was made in the image of God, so in the Incarnation the perfection of humanity is identical with the exact likeness of God. Christ became no less human because he was the Image of God, but, on the contrary, just perfectly human. Our highest conception of divinity is our ideal of manhood. 2. Expresnion. Christ is the Image of the invisible God. "No man hath seen God at any time," etc. (John i. 18). God is invisible because he is pure spirit. No change of place and no chaug,' of state will ever enable us to see God with cur physical eyes. The light which suffuses the air is invisible except where it shines 78 THE EPISTLE TO THE COLOSSIANS. [oh. 1. 1—29. on some object and is reflected to us. God's universally diffused presence requires and reflection for us to see it. We have this in some degree in the works of nai urc — stiir. sea, and flower reflecting God's glory. But it is only in Christ tlie perlect linage that we can have the perfect manife.station of God. He only cau say, "He that hath seen me hath seen the Father " (John xiv. 9). II. Christ in his relation to the world. He is "the Piistliorn of all crration.'' That this expression refers, not to the Incarnation, but to the Divine i ire-existence oi Christ, is plain if only from the language of the following verse (ver. 16). It expre.sf.es two facts. 1. Fre-existence. We have no reason lor tldoking that the human -oul of Christ existed before the Incarnation. But it is plainly taught hy S'. P.ml that thai which is Divine in him did so exist. Our Lord said the .same of hiin-self (John viii. 58). Without attempting to understand the mystery of the natnie of God, we may 'jather this important lesson — that all those Divine characteristics which are so beautifully revealed in Jesus of Nazareth were not produced for the first time in the New 'i'es'anieut days. Though loss known, they were as really existing in the age of iMoses and even at the first creation of the world. Therefore the very scheine of nature and the whole government of the world must be in accordance with what we know of Christ. As Christ will finally judge the world, and all that we know of his Spirit w ill lead us to be thankful that such a one is the Judge, so we may rejoice that tlie same S|iiri[ of love and gentleness has been from the first eternally pervading all things. 2. Pre-endii rice.. The firstborn has the chief honour. Christ's rank is not only ahove that oi the liignest archangels; it is distinctive in kind. He is not the flist creature of many creatures. but the first horn of all creation, in the deepest sense the only lieji>tteii S lU of th Father. (1) Thus he who is most pure and good is most n ble. (2) He u liu Iniinlle.i himself and sacrificed himself the most was the most highly exalted. (3) All who trust in Christ may have the assurance that they could have no greater security for their confidence. (4) Christ is worthy of worship. — W. F. A. "

The Pulpit Commentary
Ver. 17.) For not only did Christ as Creator give the system a start, but as the Upholder of the system he makes it a continuous revelation. The philosojihy of history lies in the assurance of the great procession of facts being under the constant control and direction of Divinity. Of course, as in the former case of the interpretation of nature, we may be and are very far from a full grasp of the significance of history. Yet undoubtedly a reverential study of the course of events brings us daily nearer the understanding of the whole. It adds to our interest to take with us this assurance — that Jesus Christ is at the back of all being, upholding it, sustaining the system, and reducing it to an orderly exposition of the Divine thought. Amid the apparently chaotic course of events, in consequence of the freedom and frailty of the creature, there is the really orderly procession of the whole towards that " one Divine event to which the whole creation moves." III. ChBISt'B ECCLESIASTICAL HEADSHIP IS A TUBTHEB BEVELATION OF GoD. (Vcft 44 THE EPISTLE TO THE COLOSSIANS. [ott.t.1— 29. 18.) For not only has Christ been Creator, not only has he been and is the Preserver of the system, but he has also been constituted Head of a special class of beings, united in what is called " the Church." Many ot his creatures do not recognize either lilm or his relations to the universe. They act as if he were not, and his control of them ia -without their leave and in spite oftentimes of their opposition. But others hapj^ily have come to recognize hira as Lord of all, and consequently of themselves as well. Believers in him, adorers of him, they have learned to lo'k on life as simply a longer or shorter opportunity of doinc; his will or of suffering " his good pleasure." And as Christ comej into tenderer and closer relntions to the believers of the world than he can come into towards the unbelievers, lie is as closely bound to his believing people as the ruling and sovereign " head" is to the subject and obedient " members " of the one body. And this headship of Christ is a revelation unto men of the mind of God. Of course, in this case, as in the previous cases, there is only an approximation to the tmderstaniiing of God's mind and will as thus revealed. But we are progressing stea.iily towards the ideal of perfect light and perfect submission. I'he Churches may but imperfectly grasp what God in Christ means ; they may be very wayward and arbitrary in many of their interpretations ; but the desire to know and obey Christ brings them along the line of privilege and duty with increasing appieciation and success. IV. In Christ's beconciliation oc all things ukto God he fubthbr reveals TO THE UNIVERSE THE MIND OF GoD. (

Ver. 17.) Being " before all things" from the moment of creation down to the present time, he had upheld all things by the word of his power, and "in him all things consist," i.e. hold together. He is the Comer-stone of the universe no less than of the Church. Behind the laws of nature we see the mind of Christ. If he were to cease to uphold things they could not "hold together;" their harmony, nay more, their very existence, would cease ; for in him all things live and move and have their being. But " My Father worketh even until now, and I work " (John v. 17, 19 ; x. 30). All these truths respecting the glory of Christ remind us of the supreme claims over each one of us of that Divine Son who created us for his own glory and redeemed us by his own precious blood, that he might reign over us for our salvation (Acts V. 31 ; Eom. xiv, 7— 9).— E. S. P.

The Pulpit Commentary
Vers. 18 — 20.) Now, just as philosophy is the reduction of the multiform in fact to the uniform in idea, so is there in the system administered by Christ provision made for the reconciliation of all things to the Supreme, that the unity of all things may be the last thought of God. This is the meaning of the cross and the blood shed upon it, and all the redemptive system which centres around it. This is the purpose of Christ's resurrection to immortal life the first, that, as the pre-eminent One, he might gather in his embrace a reconciled universe and lay it at the Father's feet. Of course, the prerogative of creaturely freedom is snch as to refuse the reconciliation and to crystallize into hostility in some sad cases. It would be contrary to the Divine plan to force the will and ride rough-shod over the determiniitions of the creature. Some consequently, it would seem, are to be allowed to take their own course and remain incorrigible ; yet in the unifying idea of God their discord, as in the music of the great masters, will be made to contribute to and to emphasize the aeneral harmony. Meanwhile, how grand the idea is of the unity of all things 1 Surely we should not allow ourselves to conflict consciously with it in our dealings with men. We should back it up as the goal and far-off Divine event to which all things are made to move. The blood of the cross cries really for the reconciliation of the universe to God. — E. M. B.

Vers. 18 — 20. — The supremact/ of Christ in the moral wniverse. So si preme is the glory of Christ, that he occupies a similar position in the moral as he does in th« CH. 1. 1—29.] THE EPISTLE TO THE COLOSSIANS. 71 material universe. We may linger on the ezliaustless theme of the glory of Christ as we see further illustrations of it — I. In his relation to the Chuboh. L " He is the Head of the hody, the Church." For he is its Founder ; the Church is his creation (Matt. xvi. 18 ; xvili. 17—20). Having "all power in heaven and earth," his glory and grace are so great that he cau sustain the whole Church in life, and rule and guide each member of it. Our life is bound up with his life ; our interests are made his own by the symfiathy of our living Head. (Illustrate from Acts vii. 56; ix. 4; xviii. 9, 10; xxiii. 11; xxvii. 23, 24; 2 Tim. iv. 17, 18.) 2. " Who is the Beginning " — the first in tinu and the first in power in relation to the Church. Because he is " the First and the Last," " the Beginning of the creation of Goii," he is also the Fountain, " the Prince [or, 'Author *] of life " (Acts iii. 14) to his Church. Every act of pardon granted, every shower of revivijig grace bestowed, every interposition of Providence, is from him. (Illustrate from Jesus Christ's use of "I" and " me " in John xiv. — xvi.) 3. " The Firstborn from the dead." He is the supreme Lord from among all who have entered the grave, by virtue of his being the first to rise to the nev? life from the dead. Note the contrast between the resurrection of Christ and of others. Dying voluntarily, though sinless (John x. 17, 18), he rose by his own power (John ii. 20), not to die again (Rom. vi. 9), in an immortal body (Eev. i. 18). Thus he is the Cause, the Pledge, and the Pattern of our resurrection, and has supremacy over his Church in both worlds (Rom. xiv. 9). Already we have seen that he is " Firstborn," and Lord of the material creation ; and he has the same position in the spiritual creation, "that in all things he miglit have the pre-eminence." He is the Image and Manilestation of God, the First Cause and the Final Cause, the Creator and Preserver of the universe, the Head and Lord of the Church, the Author and Pattern of our glorious resurrection. Yes; and in all things he shall have the pre-eminence (Ps. Ixxii. 17; 1 Cor. xv. 25). The day will come when commerce, science, art, literature, shall all be consecrated to him ; when the minority shall become a majority, and an innumerable multitude shall "honour the Son even as they honour the Father" (John V. 23 ; Eev. vii. 9—17). II. In his work AB the universal Reconoilbr. Whichever of the alternative renderings of ver. 19 in the Revised Version we adopt, the precious practical truth is the same. The pre-eminence of Christ is assured by " the fulness " that abides in him. All the Divine perfections are his (ch. ii. 9). We may take the term in its widest signification — a fulness of life and power and glory, of goodnois and grace, without limit and without end. Thus the Man Christ Jesus, full of a Divine life (John iii. 34 ; v. 26), was qualified to be the Agent by which the great reconciliation in the universe should be accomplished (ver. 20). " The well is deep ; " the place is "holy ground." The reconciliation of "things upon the earth" is a mystery; how much more of " things in the heavens"! Notice: 1. Sin introduced discord into the universe, which spread to this earth. It not only separates men from God, but brings thereby calamities to " the whole creation." Sin left to itself works universal ruin ; " when it is full grown it bringeth forth death." God must gland in a different relation to sinners and to the unfallen. If the guilty are to be saved, a new relation must be established between them and God. This is " the reconciliation" (Rom. v. ll). The change in man's heart is a result, but the sequel of the change of relations established by "the reconciliation " (2 Cor. v. 18, 19). 2. To effect this reconciliation a propitiatory sacrifice was neeiled. To show righteous grace to the guilty both the holiness and the love of God called for a Divine sacritioe. No theory can fully clear up this mystery of Divine mercy ; but faith accepts it and Christian experience attests it (Luke vii. 35). No sacrifice less than "the death," "the blood of the cross," could effect this reconciliation (Rom. v. 6 — 10; 2 Cor. v. 21). 0 paradox of mercy ! The sheddinj; of human blood stirs up strife ; Christ's blood brings down peace. Innocent blood cries for vengeance; the blood of the cross pleads for pardon (Heb. xii. 24). 3. But what is meant by the reconciliation of the things in the heavens? It is not universal restoration of the devils and the damned; for Paul is speaking of what God has already done by the blood of the cross, and in ver. 23 he speaks of the final salvation of believers as conditional. The passage which best illustrates ours is Eph. i. 10. We can only throw out hints as to the meaning. We know that angels are intensely interested in the work of redemption (Eph. iii. 10; n THE EPISTLE TO THE OOLOSSIAN& [ch. 1. 1— 2». 1 Pet. i. 12). The entrance of sin and its spread among the human race may have produced, tliough not distrust, yet something lilte dismay. But the death o£ Chi ist rsvealed the majesty and mercy of God as they had never been combined before. The very fact that the lost sons of men could he " made nip[h " by the death of Christ brought these celestial sons of God still nearer. The bonds which unite these unfallen yet finite creatures to God become firmer than ever, and thus the harmony of the universe becomes more complete. Such are some of the jewels in the crown of our Divine Mediator and Eeileemor. Learn : 1. The glory of the cross. Though "all the fulness" dwelt in Christ, even he could not effect a reconciliation except by death (Gal. vi. 14). 2. The eflicacy of the cross. Though erected on this tiny globe, its power extends througliout the universe. 8. The motives from the cross (2 Cor. v. 14, 15, 20). — E. S. P. Tors. 21 — 2S.—The apoKth's comprehensive view of salvation. The work of Christ, though comprehensive enough to aifeot the whole universe, is so penetralive and personal that not a single human soul is overlooked in it. Note how Paul narrows his range ol view from the universe to the individual: "To reconcile all things . , . you hath he reconciled . , . I was made a minister." But in his view of what the salvation of each individual was, there was no narrowness. In

Ver. 18. — " The Firstborn ft'om the dead." I. Eesurkeotion is birth. Christ lising the fiisi fiom the dead is called the first lorn. Ueaih looks ugly to us because we only see the earthly side. The experience of Christ should help us to look on to the other side and the issue of death in birth in the heavenly sphere. Thus the sunset of the east is the sunrise of the west. The Christian luture is not merely rest; it is life. It is not a repetition of the old weary lile of earth ; it begins afresh in birth. II. Christ institutes a new order of life. He is the new Adam. Mankind began its old life in the garden of Eden ; it begins its new life in Joseph of Arimathsea's garden. The sins, sorrows, and failures of the past are crucified with Christ, dead and buried. To the old weary earih Christ brings a new spring-time, and with it the birth of new hopes and energies. But the perfect development of this new order of things is only possible after death. Christ has begun it, and as one by one his people follow him they too enter into its growing glories. III. Christ is scpremb in the new life. On earth he was lowly, despised, rejected, and slain. Proud enemies seemed to triumph over him. A Tiberius sat on tke throne of the world and the Son of God was nailed to the cross. But in the new order he who was the Firstborn of all creation (ver. 15) resumes his rightful rank and becomes the Firstborn from the dead. Therefore " he is the Head of the body, the Church." From this fact we may derive some important inferences ; e.g. : 1. Christ being supreme in the heavenly world, his Spirit of purity and love will pervade and rule all its life. 2. They who follow Christ most closely in obedience to his will and in imitation of his character will enjoy the highest places iu heaven. 3. Christ is worthy of the highest adoraticu now and through all eternity. IV. The resurrection op Christ is the earnest op the futubb life of bh PEOPLE. He is the Firstborn, not the Only begotten irom the dead ; and he is " the Firstborn among man> brethren " (Eom. viii. 2i)). 1. The historical fact of the resurrection of Christ demonstrates by one instance the fact that death does not necessarily end all and indicates the possibility of a sinrilar bit th for us into a future life. 2. The character, teaching, mission, and work of Christ all teach us that he ia not content to enjoy the resurrectioQ-lile by himself, but will bring many suns to glory. 3. The risen lue cf Christ is the type and pattern of the future life of his people. — W. F. A. cii. 1. 1—29.] THE EPISTLE TO THE COLOSSIANS. 7«

The Pulpit Commentary
Ver. 20. — The great reconciliation. The world wants not only education, improvement, and development ; it has a sorer need — the necessity of forgiveness, reconciliation to God, renewal, and restoration. It is the ^lory of the gospel that it recognizes this deep fact, too often ignored by philosophic schemes of life, and that it provides for it by offering the satisfaction of the world's great need in reconciliation through Christ and his atonement. I. It is God who bkinqb about the gbeat kbconciliation. Two errors in regard to this glorious truth are very prevalent. 1. The error of attempting to effect the reconciliation for ourselves. Costly sacrifices, hard penance, prayers, and almsgiving have been resorted to, but in vain. The work is God's, not man's. The first mistake js closely associated with another, viz. : 2. The error of supposing that Qod needs to be reconciled to us. It is commonly thought that the great work is to move God into a favourable consideration for us. But the first step in the reconciliation began with God. He des'red it and prepared the way for it before men took any steps towards realizing it. For this reason he first of all sent his Son into the world (John iii. 16), and is now sending ambassadors and beseeching us by them to be reconciled. We began the separation, for ours was the offence, but God begins the reconciliation. He does not need to be reconciled to us. He waits to be gracious. The necessary reconciliation is on our side. We need to be reconciled to God. II. All things in earth and heaven are thb subjects of the great begojsuilia TioN. 1. The reconciliation is to be universal. It is God's good pleasure to reconcile all things. Nothing short of that complete restoration would satisfy him. If ninety and nine sheep are safe, the shepherd will not rest imtil he has found the hundredth. Nevertheless, though this universal restitution is God's desire, there is a dark and difficult question as to how far the imperious will of man may stand out against it. 2. The reconciliation begins with things on earth. Here is the great wrong. In this life we become reconciled to God. The full success of Christ will involve the creation of a new earth. Though the laws of nature may not be altered, yet to us the wilderness will become a garden when we become reconciled to the God of nature, 3. The reconciliation reaches up to things in heaven. It unites earth to heaven. Through union with God all beings and all things become united among tlicmselves. Thus peace is established on earth, heavenly mindedness becomes a sympathetic link between the toilers and sufferers in this world and the angels and spirits of the just in the higher world. III. Christ and his atonement are the means thbottgh which this reconciliation IS effected. 1. Christ is the Mediator in the quarrel between us and God, the Peacemaker (Eph. ii. 14), the "Daysman" who lays his hand on God and on us. The angel-mediators of Cdlossian Gnosticism could not do this, being neither Divine nor human. Because all fulness of the Godhead dwells in (Christ, he brings God to us in merciful loving-kindness ; and because he is alio " very Man," he, as our Eepresentative, brings us back to God, 2. The sacrifice made by Christ in his death is the atonement which accomplishes our reconciliation. " The blood of his cross " signifies, not merely the fact that Christ died on the cross, but also the peculiar value of his death in the shedding of his precious blood, t.e. in the giving up of his life for us with all its wealth of purity and love.— W. P. A.

The Pulpit Commentary
Vers. 21 — 29. — The indwelling Christ the leliever's Hope of glory. The apostle now passes fi om the general idea of the reconciliation in Christ of all things, to its particular application to the Colossians. We may allow the idea, by its very vastness and grandeur, to become indefinite. We need, therefore, to see its application to the individual soul. Paul consequently brings the reconciliation home to every heart. And here we notice — I. The Colossians' natural state. (

Ver. 21.) They were " alienated," and the alienation passed into downright enmity, which manifested itself in " wicked works." Not only were they alienated from God, but from one another and even from themselves. For sin is such a separating power that it not only cuts us off from God and from our fellow-men, but also from ourselves, so that we are divided and dissipated in the faculties and energies of our souls. Hence we find ourselves incurring, not only the Divine anger and the anger of our fellows, but we become angry with ourselves. It will be seen, therefore, that the reconciliation needed is a very wide one. II. Their gracious reconciliation. (

vers. 21 — 23 he gives us a comprehensive view of Siilvaiion. He speaks of the past, the present, and the future. I. What wb were. " Alienated." True in an especial sense of the heathen Colossians (Eph. ii. 11, 12 ; iv. 17 — 19), we yet must not shrink from recognizing this as a description of the natural state of ail sinful men who have not yet accepted the offer of reconciliation. It thus agrees with our Lord's verdict on humanity (John iii. 3). If we do not relish communion with God or conversation about him, and have no eager desire to do his will and enjoy his favour, these are clear signs of alienation, that there is a gulf between us and our Father. Such alienation does not end in mere indifference; it leads to positive enmity (Rom. viii. 7). This "hard saying" of Scripture can easily be justified in the court of conscience, and needs to be impressed on the hearts of the unconverted. They may feel a complacent regard towards a God of their own imagining, but a positive aversion to the living and true God, who hates iniquity and " is angiy with the wicked every day." Are they subject to the Law of God ? — that is the test. They are not. Both hearts and acts are in antagonism to him ; " enemies in yciur mind in your evil works." Not to speak of those sins of the flesh from which they may have been restraimd, selfishnrss and all its kindred sins of the Spirit are sufficient proofs of the alienation and enmity of mind in its relations to God. The lamentable indifference of men to Christ and his salvation is the crowning proof of the enmity of the heart towards God (John iii. 18, 19). II. What we are. " Eeconciled." The work of reconciliation is twofold. There was a reconciliation effected on the cross (ver. 23 ; 2 Cor. v. 19). There is a reconciliation still to be accomplished in the heart of every impenitent sinner (2 Cor. v. 20). For there are two obstacles in the way of complete reconciliation — the one is in the character of God; the other, in the character of man. The first arises from God's holiness ; the second, from man's wilfulness. The first was removed by the work ol Christ as a propiti 't'Ty sacrifice — " that lie mijiht himself be just, and the justifierof him that hath faith in Jesus;" the second is taken away, immediately by the work of the Holy Spirit on man's heart, but mediately through the death and resurrection of Christ and all the spiritual powers that flow therefrom (John xvi. 7 — 11 ; Eom. v. 10). What a manifestation of "the riches of his grace which he made to abound toward us in all wisdom and prudence," thus to open a pathway by which a holy God might righteously make the first overtures of mercy to a reluctant rebel race! And was it not equally glorious to be able, without destroying man's freedom or doing any violence to his nature, to overcome his own unwillingness, and open a pathway into his sinful heart for "the peace of God which passeth all understanding"? But at what a cost this has been dune! Paul never shrinks from " the offeree of the cross." In the face of false teachers at Coloss89 and amongst ourselves, he affirms the reality of the sacrificial death of the Divine Son in whom "all the fulness" dwelt. None but incarnate God could effect this reconciliation, and even he only " in the body of his flesh through death (Heb. X. 5— 10> •CH. 1.1-39.] THE EPISTLE TO THE COLOSSIANS. 73 III. What wk shall be. " Presented faultless." That the apostle is looking forward tu the future we infer from

Vers. 21 — 23, — Our reconciliation. St, Paul had just been describing the great universal reconciliation. He now directs attention to the enjoyment of a share in it by himself and his readers. It is useless to think of a grand and glorious restoration if we lie outside its blessings, dead and lost. Yet there is a constant danger lest we should be merely interested in the contemplation of the riches of redemption from the outside. Esiecially when we are considering very large, sublime truths, we are tempted to ignore our own experience. It is instructive to observe that St. Paul always connects his most abstract speculations with practical results, and descends from soaring visions of truth to personal experience. I, A past alienation. This was the early condition of the Colossians ; it is the condition of all of us before we are renewed- in Christ. 1. The alienation arises out of 80 THE EPISTLE TO THE C0L08S1ANS. [oh. 1. 1—29. wicked worTes. We cannot keep our sins to ourselves. They affect our relations with God ; they separate us from him. This is the worst result of them. 2. The alienation consists in the state of our minds. The deeds of the hand react on the thoughts of the heart. He who begins by breaking God's Law ends by separating his whole inner life from God. 3. The alienation results in enmity to Ood. It cannot remain in passive neglect of the will of God. He who is not with Christ is against him. He who does wicked works may think that his deeds have no relation to God ; but, in truth, he is fighting against God. II. A PRESENT REooNOit.iATioN. 1. It IS accomplished at a great cost. Nothing less than death — the death of the Son of God — could bring it about. How stubborn must have been our enmity] How great must the love of God be! How highly should we value the "reconciliation which God has provided at such a fearful price ! 2. It is enjoyed through our union with Christ. The reconciliation is "in the body of his flesh." As we eat his flesh, spiritually, by faith and communion, we receive the blessing of reconciliation. 3. It is a present condition. " Yet now hath he reconciled." Reconciliation is accomplished at once, fully, perfectly, and ungrudgingly, with no hints or reminders of the old sins ever again brought up. In the strength of the reconciliation we go on to the working out of the salvation that is only perfected when all sin is conquered. III. A FUTURE PERFECTION. Though reconciled, we are not yet presented to God. A process of preparation is necessary for this. 1. The reconciled must he made holy. Forgiveness is the first step; but it is not the last. Without holiness no man can see God. The whole of life should be a cleansins: and purifying and preparing for the unblemished condition in which only Christ can piesent us to God. But the reconciliation is a necessary prelimiuary, an importaat beginning, and a constraining motive for the perfect purification. 2. We must do our part to realize the future perfection. It depends on our continuing in the faith. — W. F. A.

The Pulpit Commentary
Vers. 22 — 27.) The reconciliation has been brought about at no less a cost than the death of the Son of God. It must be precious. And now we are to notice how real it is. For just as the alienation and enmity have been towards God and men and self, so the reconciliation brings us into unity i».i*.h God, unity with men, and unity with self. We are reconciled to God; we are reconciled to cur fellow-men ; we are reconciled to ourselves. This is secured by Christ's indwelling, go that he becomes our Hope of glory (ver. 27) and the Source of that holiness and blauielcssness which are the characteristics of redeemed men. Let UB look at tbif OH. 1. 1—29.] THE EPISTLE TO THE COLOSSIANS. 46 reconciliation through atonement and indwelling. 1. We are reconciled to Ood by it, I'he Divine hatred to siu found fitting outlet iu the cross of Jesus, and in consequence Christ's Spirit comes and dwells in the believer as the Source and Fountain of a holy character. The inspired, Christ-inhabited soul becomes the object of restored fellowship and complacency ; God looks down iu love, and he and man are one. 2. We are reconciled to our fellow men by it. The indwelling Christ leads us to peace-making, and we refuse to continue at war with those around us. We rather rejoice in the assurance that the atonement and inspiration of Christ are intended to bring about peace and concord among men. 3. We are reconciled to ourselves by it. For in siu, as we have seen, we are divided and dissipated; but grace comes and we are united to fear God's Name. We doubtless battle with our sins, but we realize that this is the way to regain our true selves and put internal discord away. III. Thbib expected perseverance and perfection. (

The Pulpit Commentary
Vers. 23 — 28.) This faiih in Christ, this body of truth through which we have been brought into such intimate relations to Christ, is that in which we are grounded and settled. We expect to continue therein, and this is the meaning of our perseverance. Now, if Christ dwells within us by liis Spirit, our progress is assured through his inspiration, and perfection in him i» the goal we are to reach at last. This perftction which Paul aims at for the Colossians is not the imputed perfection which " completeness in hitn " implies, but the perfection of sanctification which his inspiration secures in due season. Only thus are we brought into complete harmony with the universe of God. IV. The apostle's painpul ministry in secdrino this. (Vers. 24, — ^29.) As the minister or servant of the Colossian Church, he had taken " pains " to instruct them properly. In this respect every good and noble work is painful; unless we take pains we cannot do it well. But over and above this, Paul was called upon to suffer special trials. He was a prisoner at this time at Rome. He was a suffering member in Christ's mystical body. N(jw, one member often suffers in the interests of other members. The atonement of Christ was the suffering of the Head in the interests of all the members. In this none of the members can have any share. But Christ's afSiotions had a wider meaning than simply atonement. He was perfected in experience by them, so as to h'> sympathetic in a degree impossible otherwise. In this department Paul could have fellowship with Christ in his sufferings (Phil. iii. 10). Now, the Colossians profited by Paul's sufferings for them at Rome. All his pain, all his agouizings for them, all the devotedness of spirit he had manifested for them during many years, went to make up the needful basis for their spiritual progress. If he had nut suliered as he did, he could not have composed these Epistles of the captivity. To this painful ministry all earnest souls are called. It is part of our heritage, and the experiences found within it are altogether glorious. — R. M. E.

ver. 23. He holds out before us the prospect of attaining that perfection of character which we are striving to attain to, but which, as an ideal, is perpetually rising and recedinc; as we reach after it (Phil. iii. 12 — 14). We shall (j;ain that holiness which we now " follow " (Heb. xii. 14 ; 1 Pet. i. 13 — 16). We shall be "unblamable," or "without blemish" (a sacrificial term). The precept in Kora. xii. 1 will be perfectly fulfilled then. The concession in 1 Cor. iv. 3 will be needless then. We shall be " unreprovable." Now Christ must at least say, " I have a few things agninst thee," and we confess Job ix. 20, etc. But then neither the accuser of the biethren, nor our own enlightened consciences, nor God himself, will reprove us (Rom. viii. 33, 34). And all this " before him." We shall be pure enough to bear the scrutiny and to b^ happy in the presence of that God whose holiness is a consuming fire and whose presence would therefore be intolerable to a sinful soul (1 John iii. 1, 2; Jude 24, 25). But there is a condition attached. Paul describes it in terms of generous confidence: " If, as I would take for granted," etc. (cf. Phil. i. 6). There is a truth to be believed ('' the gospel "), a confidence to be maintained (yovir " faith," 2 Cor. i. 24), and an expectation to be cherished ("hope ;" cf. Heb. iii. 14; vi. 11; 1 Pet. L 3 — 5; Jude 20, 21). Learu: 1. Our steadfastness in Christ is the best evidence of our reconciliation by Christ, and our earnest of a presentation in glory. The loss of faith is the knell of hope. 2. Our assurance of reconciliation and our hope of final perfection are both bound up with the glorious gospel, and may be the privilege of all; for that go»pcl Is a message of salvation for every creature, under heaven. — B. S. P.

The Pulpit Commentary
Vers. 24 — 29. — Paul's sufferings. "Now." This is the connecting word, and serves to bring down the time from the past (when he was made a minister) to the present when he contemplates his sufferings. I. He bejoices in his sufferings, beoadsb they webb fob the bknefit of the CoLossiANS. "I rejoice in my sufferings for your sake." He adopts a triumphant key with regard to his sufferings. He is not merely reconciled to them, but he finds them a sphere in which he has occasion for rejoicing. He does not rejoice in them as sufferings, for they were no more pleasant to him than to others. Nor does he rejoice in them here because they were helpful to self-discipline. But he rejoices in them because they were beneficial to the Colossians. He was suffering as a witness to the gospel. 1. Jiis sufferings may have been as prayers. The Lord looking down on them, in response to them, may have showered blessings on the Colossians. 2. His sufferings may have been as the sending of the gospel to them. Because he stood in the breach, others may have been left free to give them the gospel. 3. His sufferings may have been as a stimulus to them. Because he was courageous in enduring sufl'erings, their courage may have been strengthened. II. He bejoices in his sufferings because thet webe connected with thk AFFLICTIONS OF Chbist. " And fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake.*" The language employed is very remark- 68 THE EPISTLB tO THE COLOSSIANS. [ofctl— 29. able. "That which is lacking "is properly "deficiencies." The word is distributive — one deficiency after another. The verb which governs "deficiencies" is a double compound. The simple verb would give this meaning, " I fill the deficiencies of the afflictions of Christ." The single compound would give this meaning, " I fill up the deficiencies of the afflictions of Christ" (stress being laid on the fact that what the apostle supplied in suffering after suffering met deficiency after deficiency in the afflictions of Christ). The double compound gives this meaning, "I on my part with Buffering after suffering meet deficiency after deficiency on the part of Christ in his afflictions " (stress being laid on the opposition of persons). Protestant commentators (with the exception of Dr. Lightfoot) seem to have settled down into regarding the afflictions of Christ as those endured by Christ in the sufferings of his people. It is quite scriptural to identify Christ with the sufferino;s of his people (Matt. xxv. 31 — 46) ; but the bringing in of this identification (with nothing in the language to point to it) has the effect of obscuring the antithesis between the two persons to which the language gives prominence. It is more natural, then, with Dr. Lightfoot, to adopt the Roman Catholic exegesis, and to regard the afflictions of Christ, not as those which he endures mystically in the Church, but as those which he endured personally in his day. He did not complete these so as to preclude his people suffering after him ; but Paul and others, with suffering after suffering, were meeting deficiency after deficiency in them. The Boman Catholic conclusion from this is that saints, by the merits of their sufferings, supplement the merits of the Saviour. But that is an utterly un-Paulioe idea (coming in after Christ and making up the deficiencies of his merits), and certainly it is not borne out by the language which is employed here. 1. The sufferings of the apostle can be classed with the sufferings of Christ as afflictive (not meritorious). In 2 Oor. i. 5 it is said that the sufferings of Christ abounded to the Corinthians (or overflowed on them). If our sufferings are the overflowings (or surplus) of the Master's sufferings, then they are in the same class, only, however, under the aspect in which they are presented in that passage as sufferings for which consolation is provided. The exclusion of meritoriousness is secured here by the use of the word "afflictions" (not "cross," or "death," or "suffering of death "). It is true that in all his afflictions (and not merely in his death) he was accumulating merits for his people. But it is quite consistent with that to regard them separately (compared with ours) as providentially appointed. 2. The sufferings of the apostle can be classed with the sufferings of Christ as edifying (not meritorious). There is a generalization of the previous thought. The sufferings of the apostle were edifying, not merely to the Colossians, but to the body of Christ, which is the Church. They were as prayers, as the sending of the gospel, as stimulus for the whole body of the faithful. Even we at this day are sharing in the benefit. And, though Christ by the meritoriousness of his sufferings actually gave rise to the Church, yet we can separate (for the sake of comparison) the edifying aspects of them. III. He bejoices in his bufferings because they were connected with his OFFICE. 1. He was a minister of the Church. " Whereof I was made a minister." It is consonant to a Christian to suffer loss that others may be advantaged. It is certainly consonant to a minister of the Church to be afflicted (in soul and in body) that others may rejoice. He is not so much the holder of a benefice as one who wears ^imself out for souls. It is said of the greatest Minister of the Church that he came not to be ministered unto but to minister, and to give his life a ransom for many. And Paul, in the spirit of service, was closely assimilated to Christ. He was sowing that others might reap, labouring that others might enter on his labours. 2. He was charged with the mystery relating to the Oentiles. " Accoiding to the dispensation of God which was given me to you-ward, to fulfil the Word of God, even the mystery which hath been hid from all ages and generations : but now hath it been manifested to his saints." As a minister of the Church, he held an office of trust. He was a steward in the house of God. His office was of Divine appointment. It had reference to the Colossians, but not to them exclusively, only to them as representatives of the Gentile world. In this office he was charged to fulfil (to complete the round of) a Divine declaration. This was the mystery hid from the ages and from the generations (making up the ages), but manifested (brought into the clear light) to the saintii of that day. 8. This mysterp was a yloriout mOinifestuition, "To whom Gcxl was pleased to mak« OH. 1. 1—29.] THE EPISTLE TO THE COLOSSIANa 69 known what is the riches of the glory of this mystery among the Gentiles, which i« Christ in you, the Hope of glory." There is glory in nature; the sun is a glorious object. There was glory in the Mosaic economy (with all its limitations). But in this mystery God was pleased, and had it in view, to make known the riches (the highest form, the greatest affluence) of glory. This was a display such as was not given elsewhere. The sphere of this display was among the Gentiles. The darkness of the background, therefore, added to the glory ; but it was a glorious thing in itself. It is here described as " Christ in you, the Hope of glory." Stress is not to be laid on " in you." The first meaning is " among you," and " in you " only comes in under that. The stress of the thought is to be laid on this — that to them, in the hopelessness of heathenism, Christ came as the great Hope-bringer. In Christ (not in his doctrine here, hut in his Person) they had the forgiveness of sins, they had the beginning of redemption. But what they had of Christ was only the earnest of what they would yet ha/e. What they looked forward to in the future with hope was glory (differing from the glory previously mentioned only in that it respects persons and not things). This glory is to be thought of as the highest efflorescence of our being, from the Christ within, which is synonymous with full redemption. 4. The breadth of his duties as charged with the mystery. " Whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ." There was the broadest of all subjects, viz. Christ, who has already been presented as the First, the Midst, the Last, in the universe and in the Church. This Christ they spoke of, not in a whisper (or only to the initiated), but proclaimed that men widely might hear. This bold presentation of Christ was not one-sided. There was the preparing the way for Christ in admonishing (showing the need for repentance and urging to repentance), and then, as complementary to that, there was the building up in Christ in teaching (presenting Christ for faith in bis qualifications and in his work). And in this they observed a universality; for it is said, with the emphasis of repetition, "admonishing every man and teaching every man." And having emphasized " every man," it is added (still having respect to universality), " vnth all wisdom" It was a point with the Gnostics that wisdom was to be kept back from the many. According to the apostle's teaching, there was no oligarchy of intellect (the few who had perception). There were no exclusive possessors of the Divine wisdom. There was universality in the Divine offer and intention. Another point with the Gnostics (as with others) was that only the few, the select spirits, could come to perfection ; the many must be content with a lower attainment, a lower heaven. But the apostle did not go upon such principles. He saw perfection (the highest form of human existence) opened up for every man in Christ (the ideal Man), and therefore he sought to present (under God, to whom pre-eminently it belongs to present) every man perfect in Christ. 5. The spirit in which he discharged his duties. " Whereimto I labour also, striving according to his working, which worketh in me mightily." There is a recurrence from " we " to " I " (with individualizing effect). The apostle introduces a favourite metaphor of his. He painfully exercised himself in training for the conflict, and then he went down to the arena and engaged in the conflict. Thus he comes back to the sufferings with which he started. The proclamation of the gospel (so broad) was a proceeding with painful accompaniments. But, in the midst of all, he rejoiced because he was not left to his own strength, but was supematurally supported. There was an unseen Master beside him, nerving him as he laboured (in training) and strove (in the lists) ; and so he laboured and strove, not according to his own poor working, but acoerding to his (Christ's) working that worked in him mightily. — B. F. *■- Introduction. Throughout this Epistle St. Paul is dealing with the twefold evil that had arisen in the Colossian Church — an error half Judaic, half Gnostic ; an erroi that was theological and practical. It arose from the wrong conception of matter as inherently evil, and as consequently demanding intervening mediators between the material system of things and God, and as making abstinence from contact with material things, as far as might be possible, very incumbent on the godly. This error has its modCTB analogies in sacerdotalism and in pietism. To combat the error then and now the plenitude of Christ must be preached — Christ the Fulness ; therefore the allsufBcient Mediator j therefore, too, the all-sufficient Consecrator of the material system, ed TfiB EPISTLE TO THE COLOSSIANS. [oh. 1.1—29 The errors of the ritualist and of the recluse are both met by this great fact of tbti plenitude of Christ. — U. R. T. Vlers. 1, 2. — The apostolic salutation. Pondering this salutation, we ask about it three questions. J. What it reveals abotjt the apostle. It indicates: 1. His dignity "An apostle . . . by the will of God." This was a title (1) divinely dorive:! ; (2) directly derived from Q-od; (3) &\)m-\(\.a.n\\y justified, (a) by supernatural visions and experiences, (6) by seals of success. This title was used here, though not in his salutation to all the Churches, because here (1) lie was dealing with error and erroneous teachers, and so needed a claim of authority ; (2) he was personally an entire stranger to the Colossians; (3) he writes from piisnn, and it was well he should remind himself and them of his true dii^nity. He was a prisoner, yet none the less an apostle. 2. His condescension. " Timotheus our brother." He was no fellow-apostle, yet his brother ; he was his boyish, not to say childish, convert, yet his brother. Great souls never patronize ; they elevate true men, of whatever station or age, into brotherhood with them. The Greatest said, " I have called you not servants, but fiiends." "He is not ashamed to call them brethren." II. What it implies about the Church. It recalls to us: 1. Its locality and its associations. One of the historic Churches in the valley of the Lycus ; the town, too, had been famous, though its slory was waning. Xerxes and Cyrus had made it famous, but Paul's letter has made its name known where Xerxes and Cyrus have never been heard of. 2. Its character. This indeed ought to he the character of every Church. For its members were : (1) "Saints." The Old Testament description of Israel thus applied to Chiistians to indicate their union with God. (2) "Faithful brethren." Indicating their union with each other. All fiee-masonries, guilds, etc., are but hints of what the Church is meant to be in this aspect of it. III. What it suggests about true blessedness. " Grace and peace " is Paul's customnry greeting ; it is a blended Greek and Hebrew salutation. It expresses the Apostle's hest wish for a Cl)urch. What is it ? 1. " Grace." It is a Greek thought Christianized. It takes the conception of i;race of form, of gesturfi, of tone, into the spiritual realm. It has on Paul's pen and lips two meanings. (1) It is to be enjoyed as the attitude of God in Christ towards men. It is thus the Divine pity, gentleness, favour, the tiearing of a forgiving, condescending, loving God. That is infinite grace. (2) It is to be possessed as the spirit of a Christian. It is thus " the grace of life " — moral beauty, spiritual loveliness. It is the indwelling in human character of more than all that the Greeks conceived in their " three Graces." 2. " Peace." It may include: (1) Freedom from persecution, then a great de.sideratum. (2) Absence of interrial dissension. This was the one main purpose of his letter. (3) Inward calm of heart and quiet confidence in Ood. This is ideal peace. Christ's peace and the wish of Paul is the gift of Jesus ; for he said, " My peace give I unto you." — U. R. T.

Ver. 24. — The privilege of suffering. Following the Revised Version, and omittin;; " who," we notice that there is an abruptness in the way iu which the apostle breaks forth into thanksgiving at the thought of his sufferings. " Now I rejoice," etc. The underlying thought seems to be this: "If ever I have been disposed to repine at my lot, if ever I have felt my cross almost too heavy to bear, yet now, now when I contemplate the lavish wealth of God's mercy, now when I see all the glory of bearing a part in this magnificent work, my sorrow is turned into joy " (Lightfoot). In a measure every (;hristian labourer may enter into Paul's joy because he may share bis motives also. We note two reasons for regarding suffering as a f)rivilege. I. We mat thus know the fellowship of Cubist's sufferings. " I fill up on my part that which is lacking of the afflictions of Christ in my fiesh." The onemss of Christ and his people is the key to these mysterious words. In 1 Cor. xii. 12 even the name " Christ" is given to the body as well as the Head. The sufferings which Christians endure are endured by Christ their Head in them; e.g. Matt. xxv. 35, etc.; Acts ix. 4 ; 2 Cor. i. 5 ; Heb. xiii. 13. Jesus Christ during his eartlily life endured sufferings which were peculiar to himself. They were vicarious, propitiatory, and meritorious. They are "finished" (Rom. vi. 9, 10). But the time of suffering is not yet past (Eom. viii. 23). Till the period of education and probation is past, there are afllictions of Christ yet to be filled up (cf. Rev. xxi. 4, 5). They are needful for the accomplishment, not of the atoning, but of the saving work of Christ. And if he selects us to- be members in whom he is pleased to fill up some of his sufferings, we may regard it as a privilege rather than as an infiiction. The term for " fill up" is very emphatic. It suggests the thought of completing, iu response to or in exchange for something else ; as though Paul meant " He suffered for my redemption ; shall I not in my turn suffer for his glory and the good of his Church?" All sufferings which we endure as Cl)ristians may be privileges because promoting the work of full salvation in our own souls (John xv. 2 ; 1 Pet. v. 10, etc.). But when the apostle expresses his ardent desire to " know the fellowship of his sufferings " (Phil. iii. 8 — 10), we think he desired to share sufferings like those of Christ so far as a saved sinner can enter into fellowship with the sinless Saviour. This may be the case : 1. When our sufferings arise from the same cause, viz. sin, whether in ourselves (2 Cor. vii. 9) or in others. Our Lord's three recorded weepings were occasioned directly or indirectly by sin (Luke xix. 41; John xi. 33 — 35; Heb. v. 7 — 9). Paul wept in sympathy with his Master (Acts xx. 19, 31; 2 Cor. ii. 4; Phil. iii. 18). 2. Wheu they are endured for the same end (1 John iii. 8). In seeking to rescue souls from sin we must needs undergo self-denial and suffering. But thus in an especial manner shall we be " filly4 THE EPISTLE TO THE C0L0SSIAN3, [cH i. 1—29 ing up," etc., so that Christ may the sooner " see of the travail of his soul and be satisGed." II. We mat thus render valuable sebvice to our fbllow-Chbistians. Paul's present sufferings as an apostle and as an ambassador in londs at Eome were especially "for you" Gentiles. And already they were the means of conferring great beneBis on his fellow-Ohristians (Phil. i. 12 — 14). This was a motive with the apostle at other times (2 Cor. i. 5; iv. 8 — 15; 2 Tim. ii. 10). It may be enjoyed by others — by the persecuted (Acts v. 41 ; Phil. i. 27 — 29), by the self-denying missionary whose heroism kindles the flame of zeal in other hearts, by earnest workers (1 Thess. 1. 6 — 8) and self-denying givers (2 Cor. viii. 1, 2), by the invalid who can say 2 Cor. i. 3, 4; xii. 9, 10 ; Phil. iv. 11 — 13. Some of the best blessings have come to Christ's " body, the Church," through those members of it who are selected for especial suffeiinj. So long as Christ's purposes are fulfilled in us we may well leave the method of our ministry calmly in his hands. Suffering may be, not a release from service or a substitute for it, but the highest form of it. We may enjoy the sacred indifference of the apostle (Phil. i. 20), and look forward to an ample " recompense of rewaid " (2 Cor. iv. 17, 18 ; 2 Tim. ii. 12 ; 1 Pet. iv. 12, 13).— E. S. P.

Vers. 24 — 29. — St. PauVs view of his ministry. In these verses we have a comprehensive view of the ministry of the apostle, which suggests truths respecting the nature, subject, and object of every ministry that claims to be apostolic in its spirit. He teaches us the following truths : — I. That his ministry was a stewardship of the Word op God. Twice we find the personal claim, "I;" "I Paul was made a minister." But far from the spirit of egotism, we hear in these words the echo of such expressions of gratefiol humility as we find in 1 Cor. xv. 8—10 ; Eph. iii. 7, 8 ; 1 Tim. i. 12 — 14. For his ministry was a «' stewardship." He was entirely dependent for it on another. He went forth, not to publish the thoughts excogitated in his own mind, but to "deliver" testimonies and doctrines which he had received (1 Cor. xv. 1 — 4). The " mysteries " he had to deal with were not sacraments, but truths ; and he was not a priest, but a preacher " of the gospel . . . whereof I Paul was made a minister " (ver. VS). The stewardship was entrusted to him at his conversion (Acts xxvi. 17, 18). From it he could not escape (1 Cor. ix, 17). But he gloried in it (1 Cor. iv. 1, 2 ; Eph. iii. 8). Being a minister of Christ, he was a minister for the whole Church ; " whereof," i.e. of which Church, " I was made a minister." And as such he willingly recognized himself even as a bondservant of the Church as well as of Christ (SoiKos) " for Jesus' sake " (2 Cor. iv. 5 ; see also 1 Cor. ix. 19—23). His one aim was to be faithful, " to fulfil the Word of God " (Bom. XV. 19 ; 2 Tim. iv. 17). II. That the Word entrusted to htm was a mystery. A mystery, according to St. Paul, is a truth which was once hidden but is now revealed. It is not discovered by men, but revealed to men. This applies: 1. To the whole gospel (K)3h. vi. 20). Who could have discovered or even conceived God's "way of salvation"? It was a mystery of mercy. But it is now an open secret, revealed by Christ's own lips and through his apostles and committed to our trust (1 Tim. i. 11; Jude 3). 2. To the precious truth that was especially entrusted to St. Paul as the apostle of the Gentiles (Eph. iii. 1 — 7). The admission of us Gentiles to all the blessings of the gospel on terms of perfect equality with the Jews was a truth which, in spite of such predictions as Gen. xxii. 18 ; Isa. Ivi., Ix., etc., was " hid from all ages and generations," even from the apostles of Christ during his earthly life (Matt. x. 5 ; xv. 24). Before his conversion Paul would have been shocked at it as a blasphemous heresy. But God had revealed his Son in him (Gal. i. 15, 16). III. That this mystubt found its solution in Christ. 1. When in the fulness of time God, transceuding the hopes of the most sanguine anticipants of a glorious future, " sent forth his Son," " his unspeakable gift," it would have been unlike God to confine so great a blessing to such a fraction of humanity as th* Jews. 2. The appearing of Christ was the greatest vindication of God's dealings with the heathen nations which in time past were suffered " to walk in their own ways " (Acts xiv. 16). 3. The atonement of Christ explained the forgiveness of sins anions,' Gentiles as well as Jews in all ages (Bom. iii. 25, 26). 4. The resurrection of Christ brought life and THE EPISTLE TO THE COLOSSIANS. 75 immortality to liglit in a world which sorrowed over its dead as liaving " no hope." 5. The ideal humanity of Christ (" the Son of man ") pointed him out as " the Way to the Father" for all men apart fiora the hedges and barriers of the Jewish fold (John x. 16). 6. The reception of Christ in any soul brings a new life and love and a new " hope of glory " Ko wonder, then, that here and elsewhere the apostle adds term to term (" riches of his gh^ry," " exceeding riches of his grace," etc.) to describe God's mystery of mercy for us Gentiles, " which is Christ in you the Hope of glory." IV. TUAT THE PKBACHINO OF ChRIST AtMS AT THE PEEFBCTiON OF MEN. (

The Pulpit Commentary
Ver. 27. — Christ, the Hope of glory. I. Christianity brings a hope of glort. 1. It brings a hope. All men who live at all live in the future. The past is irretrievable. The present is but a passing moment. Life reaches out to what lies before it. For this we need to be buoyed up by some hope — " Ever by a mighty hope Pressing on and bearing up." The man with'mt a hope is as good as dead. Who will care to walk on over the weary path of his pilgrimage if no light cheers him in the distance, if only deepening gloom besets his uncertain footsteps ? It is the glory of the gospel that it speaks of a hope of glory. 2. The object of the Christian hope is glory. It is more than bare escape from ruin ; more than mere gladness. There is something ennobling and elevating in the best sense of the word " glory." It not only includes the greatest blessings ; it calls us off from low, selfish, epicurean conceptions of future happiness, and points to a pure and lofty aim for our aspirations. II. This Christian hope is for AiL. The emphasis of the phrase lies on the word " you." " Christ in you," etc. 1. All nations are included. The narrower Jew kept the glory of redemption to himself, though he would allow some of its minor blessings, overflowing from his own full cup, to spread among the Gentiles. Christ brings the richest blessings to all peoples without distinction. 2. All characters are included. St. Paul has just been describing the early conditions of the Colossiaus. They had been alienated and enemies to God in their mind (ver. 21). Yet these men have the hope of glory. Thus there is a wonderful revelation of the love ol God in the thought — even to you, Colossians, once great enemies to God, Christ is the Hope of glory. And so always the worst sinners, when redeemed by Christ, may anticipate, not only pardon, but the highest glory. III. Christ is the Foundation of the Christian hope or glory. 1. It is first of all based ma the atonement of Christ. By his shame comes our glory. He first reconciles us to God and then leads us on to glorification. 2. The hope of glory for Christians is dependent en the glory of Christ. He wins glory through his triumph over sin and death. But he does not keep the glory to himself ; he fieely shares it CH. 1. 1^29.] THE EPISTLE TO THE C0L0SSIAN3. 81 with his people. Then the Christian glory is just a share of this glory of Christ's. It is no selrtsli thing, much less is it an earthly, corrupt thing like muth that degrade* the name of glory among men. 3. CAri'siAimseZ/' is the Centre of this glory. Christ is the Hope of glory, not merely the teaoliings of Christ, the work of Christ, the sacrifice of Christ. In him is glory — the glory of the Only begotten from the Father (John i, 14). He is the glory of his Church. IV. We enjoy the hope of globt bt recbivinq Christ spiritually. Christ in you is the hope of glory. So long as we are separated from Christ we dwell i^ darkness and no ray of his glory is ours. No external relations with Christ will mak? the hope ours. We must enter into personal relations with Christ; we nmst receive him into our hearts. Wlien he dwells in our hearts by faith he brings to us his own life, and with this the glory that belongs to it. — W. F. A,

The Pulpit Commentary
Vers. 28, 29.) We set before ourselves the highest standards. We aim to present men " perfect," in the manifold senses in which that word is used in the New Testament — perfect in condition (Heb. v. 9), in knowledge (1 Cor. xiii. 12), in character (Judu 24), because perfect " in Christ Jesus " (1 Cor. i. 30). But for this end : 1. We must preach "Christ "in all his fulness, as our Imraanuel, our atoning Priest, our Divine Head, our perfect Pattern, our final Judge, as " the Way and the Truth and the Life," as " all and in all." 2. We must be discriminative in our preaching — " warning " " teaching," "every man ""in all wisdom." 3. We must be earnest and " labour," " striving," etc. 4. We must be dependent, trusting to Christ's " working which wurketh in m« mightily."— B. S, P.

Vers. 28, 29. — The mission of Christian preaching. In describing bis own practice St. Paul describes the model mission of the Christian preacher. Nothing less than this great ideal should satisfy a Christian minister. But nothing outside it should be assumed by or expected of hinL The apostle is but a preacher and teacher, not a priestly authority. I. The subject op Christian PREACHiNa is Christ. It does not consist in vague speculations on religion. It is clear, positive, definite, and concrete. The preacher ii to uphold Christ. He is to tell the siory of the life, deatli, and resurrection of Christ; to draw the portrait of Christ (Gal. iii. 1) ; to proclaim the grace of Christ; to set forth the claims of Clirist ; and to show the relation of Clirist to everything in life. 1. There is a unity in this preaching. It all centres in Christ. 2. There is a breadth in it. Christ has grace and authority in regard to all aspects of life. 3. There is power in it. The charm and spell of the gospel dwell in Christ himself. In proportion as he is lifted up decs he draw all men to liimsplf, and in proportion as the preacher wanders into side issv.ei does he lose the secret of his influence. II. The field or Christian pbeachino is all mankind. Three times does the apostle express the universality of this truth as against the Jew who would limit the best treasures to his nation, and the Gnostic who would keep the higher truths for the more instructed. "Admonishing every man and teaching euery man in all wisdom." 1. Christ is for all: for (1) none are so good, or wise, or safe, or happy as to afibrd to do without him ; and (2) none are so ignorant, or foolish, or guilty as to be beyond the reach of his blessings. 2. In Christ all wis<lom is for all men. There is no reserve, at least of the highest wisdom, since the Chr! jL who is preached to all men freely is the Word and the Wisdom of God. III. The METHOD OF Christian PBEACHiNOiB practical INSTRUCTION. 1. Proclaiming Christ. The first requisite is information on the mnin points of the gospel. The Christian preacher is a herald and a witness (Acts ii. 32; iii. 15). 2. Admonishing, Men must be charged with the guilt of their sins, as well as encouraged by the offers of the gospel. An earnest, faithful dealing with individuals according to their personal condition is a necessary though painful part of a minister's work. 3. Teaching. Thorough instruction must follow the general proclaiming of the gospel. Growth m grace depends largely on growth in knowledge. Neglect of this laborious, unexciting part of the preacher's mission, careful teaching, is sure to be avenged by ultimate weakness, if not by disastrous lapses into practical errors. IV. The END OF Christian preaching is to present men perfect in Christ. We are not to be satisfied with such abstract teaching as simply informs the minds of people. The great work is most practical. It is to mould lives, to develop characters, to perfect souls. 1. It is to Iring men into living union with Christ. We preach Christ in order that men may live Christ. The great result is the effecting of a vital union with Christ. 2. It is also to lead menon to perfe tion in Christ.- The preacher will be exi)eoted, at the return of his Master, to present, as the fruit of his life's work, not a crowd of raw converts, but a body of ripe Christians. The work is not finished in conversion. It only begins with that. Line upon line, and precept upon precept, . often with sad iteration as old lessons unlearnt need to be repeated, charactei izes the necessary task of the Christian preacher. And it is not done till perfection is reached. V. Success in Tais mission depends upon working hard in the power of Christ. OOLOSSIANS, s 82 THE EPISTLE TO THE COLOSSIANS. [ch. n. 1— 23 1. It requires hard work. St. Paul " labours," " striving." The words in the Greels suggest the athlete who trains himself into great vigour for some severe enterprise. Men are not to be won for Christ and perfected in Christ by indolent, self-indulgent preachers. No work is harder than that of tlie Christian preaiher when it is laith fully discliarged. 2. Success is also only attainable through \he power of Christ. He works mightily in the preacher as well as in the hearer. With this secret of strength the feeblest preacher may succeed wheie a Demosthenes would fail. — W. F. A.