Colossians 1

Colossians 1:1

The apostle begins his epistle to the Colossians with declaring his thankfulness to God for calling them into his church, and his desire in general, that they might receive an abundance of Divine grace, to enable them to walk worthy of so great a privilege. Col. I. 1—14.

Col. I. 1.

PAUL, an apostle of Jesus Christ by the will of God, and Timotheus our brother,

COLOSSIANS I. 1.

PAUL, who have the honour to be an apostle of Jesus Christ, not having intruded myself into the office, but being called to it by the will of God, who was pleased to display the sovereignty of his grace in choosing me, one of the greatest of sinners, to so high and holy an office, do now join with Timothy, a faithful brother, and fellow labourer in the gospel ministry in sending this epistle, To the holy and 2

To the saints istry in sending this epistle, To the holy and 2

• Paul.] It may be as proper here as Jewish king, who was also a Benjamite, elsewhere to observe, that many critics (which might be a farther recommendation have thought this Greek name was taken of it in this instance,) out of special regard by the apostle instead of that of Saul, to the Gentiles, to whose service he was though it had been the name of the first so peculiarly devoted.

and blesses God for having called the Colossians i.

faithful brethrenᵇ in Christ, who are resident at Colosse and the adjacent places; heartily wishing grace unto you, and peace from God our Father, and the Lord Jesus Christ, through whom he owns that relation to us, and sends down upon us the blessings of providence and grace.

I may say it in my own name, and that of my dear brother Timothy, though not personally acquainted with you, that we do unfeignedly give thanks to the God and Father of our Lord Jesus Christᶜ upon your account, and that we are always praying for you; very frequently making express mention of you before the throne of Divine grace, and habitually wishing your advancement in religion, and your eternal salvation. Having heard, with unspeakable pleasure, of your sincere faith in Christ Jesus our Lord, and active, generous love towards all the saints who are partakers with you in that holy calling which God hath given us by him, whether they be Jews or Gentiles; On this account we offer our prayers to God, and we are blessing him for the better hope,ᵈ which is laid up for you in the heavens, and which will in due time be accomplished, of which ye have heard before to such happy purpose, in the true and infallible word of the gospel, which was

ᵇ Holy and faithful brethren.] I cannot think they are called holy and faithful here, only or chiefly on account of their adhering to the purity of the Christian faith, in opposition to those that urged the necessity of observing the Jewish law. This was indeed one instance of their fidelity, but I think it greatly impoverishes and debases the sense of such an extensive phrase to reduce it within such narrow bounds. Many scores of criticisms in some modern commentators of reputation are liable to the same exception; but I rather choose to leave it to the reader’s observation, than to stay to point out every example of it. As the epistle is inscribed to a society by profession separated from the world and consecrated to God, it was reasonably to be hoped, in the judgment of charity, that most of them answered that profession, which sufficiently justifies such an address.

ᶜ To the God and Father of our Lord Jesus Christ, &c.] Some would render it, to God even the Father, which would be much

more tolerable than our translation, to God and the Father, as if they were different persons. But it may seem that the prefixing the article only to God, the excess not merely warrants but demands this rendering. Franckius has a good observation here, which illustrates the beauty of many scriptures. The order that would seem most artificial is transposed to make the sense plainer. It is no having heard of your faith I bless God, but vice versa. The same observation may be applied to ver. 9—11.

ᵈ For the hope, &c.] There is an ambiguity in the connection of this clause; it may either signify, that the apostle gives thanks for this their hope, supposing the 4ᵗʰ verse to come in as a parenthesis; or it may more directly refer to the immediately preceding words, and intimate that a partnership in this blessed hope cemented the hearts of these good men. In either sense the connection is instructive, but I prefer the former as more natural.

or their increase in knowledge and holiness;

preached among you in all its genuine purity and integrity: Of that gospel which hath now, through the singular goodness of God to the Gentiles, whom he seemed so long to have neglected, appeared unto you, even as in all the world; being intended for an universal religion. And accordingly it proceeds in its progress, and bringeth forth substantial fruit elsewhere, as also [it hath done] among you, from the day in which ye have heard and known the grace of God, in that saving word of solid truth and everlasting life which hath been sent unto you. As ye have also learnt it from Epaphras, our beloved fellow servant in the work of the Lord, who is the faithful minister of Christ for your sakes, whom he has appointed to labour among you, and to preside over you; Who hath also manifested to us your Christian love in the bonds of that one Spirit who unites all our hearts. Therefore we also, from the day that we first heard [of it,] cease not to pray for you, and to offer up our most earnest and affectionate requests, that ye may be abundantly filled with the knowledge of his will in all wisdom and spiritual understanding, in the right apprehension of spiritual objects, wrought and increased in you by the influence of the Divine Spirit upon your minds: That so you may be animated to walk in a manner worthy of that connection in which you stand with the Lord Jesus Christ, and the obligations you are under to him, conducting

In all the world.] In all the provinces of the Roman empire, as the phrase often signifies, and it may no doubt be put for many or most of them.

The grace of God in truth.] Some understand truth as expressive of substance, in opposition to the comparative shadows of the Mosaic law.

Wisdom and spiritual understanding.] It is exceedingly difficult to affix any exactly distinct ideas to the words wisdom, knowledge, and understanding. Some explain wisdom, as expressing an acquaintance with gospel mysteries; and understanding, as implying prudence in conduct, while others invert this interpretation. It is evident to me, that the same idea is not invariably annexed to them in all places; for knowledge is sometimes used to express some-

thing in degree at least inferior to wisdom, 1 Cor. xii. 8; whereas here it evidently includes wisdom; and the clause spiritual understanding seems to be explicatory of the wisdom here spoken of, and not expressive of any thing different from it.

That ye may walk worthy of the Lord.] The apostle seems here most pathetically to propose the great subject and design of this epistle, which was chiefly intended to excite them to a temper and behaviour worthy their Christian character. And this indeed is the leading view in all the epistles of this excellent apostle, and the want of regard to so obvious a key, has led many into subtleties of interpretation, which have had no foundation but in their own ingenious reveries.

And exhorts to gratitude for the blessings of the

yourselves in all respects so as may be well pleasing in his sight, fruitful and increasing still more and more abundantly in every good work, to the practical acknowledgment of God in all his attributes and relations to you. Being inwardly strengthened with all might, according to his glorious power, that you may be formed to all the most exemplary degrees of patience, under the persecution you meet with in the world, and long suffering under all provocations; which I wish you may be enabled to bear, not only with composure and dignity of spirit, but with joy too, while you expect that blessed and exalted hope which the gospel sets before you. Yes, my brethren, I desire, that, instead of lamenting the calamities to which so holy a profession exposes us, you may be continually giving thanks to the Father of all grace and mercy, who hath called us all, whether originally Jews or Gentiles, into the communion of his church, and who hath, by the renewing and sanctifying influences of his Spirit upon our hearts made us, though naturally so much indisposed for it, now to become fit for a part in the inheritance, which he hath prepared and assigned as the final reward and felicity of the saints; who, when they have passed through the dark scenes which Providence has allotted them here, shall remain in immortal light and glory. Yea, we reckon it our perpetual duty to render these acknowledgments to him who hath, by the declarations of his gospel and the influences of his grace, rescued us from the power of darkness, and transferred [us] from

¹ Long suffering ] See note on Rom. ii. 4, Vol. IV p. 24.

² Part in the inheritance.] Miscarriages is the proportion of an inheritance which falls by lot to each of those among whom it is divided; alluding, as Dr. Whitby supposes, to the manner in which the land of Canaan was cantoned out to the tribes. Dr. Scott endeavours to shew that the phrase saints in light, particularly refers to the lusts of the glorified body of the saints, who shall be clothed after the resurrection with a visible lucid glory, resembling that of the Shechinah Scott’s Christian Life, Vol. III. p. 198, 199

³ Rescued us from the power of darkness.]

Many have thought the apostle speaks of himself as one of the Gentile converts; but we have great reason to believe, that when Divine grace made him sensible of what he had been in his Pharisaical state, while a blasphemer, a persecutor, and injurious, he saw himself to have been under the power of darkness, as Christ represents those of the Jews to have been, who, influenced by the spirits of darkness, were combined against him. Like xxi 53 Ye none can doubt, but that the ignorance and sin, confusion and misery, which are reigned in the Gentile world, was also in the apostle’s thoughts when he used this expression.

Reflections on Christians’ obligation to fruitfulness.

us into the kingdom of his dear Son :

In whom we have redemption through his blood, even the forgiveness of sins.

the territories of Satan, the prince of it, into the glorious and happy kingdom of his beloved Son : In whom we have ample redemption, from the tyranny of all our enemies, and from the destruction with which the Divine justice threatened us, by the pouring forth of his blood, [even] the remission of sins, for which we were ourselves incapable of making any satisfaction, and which, if they had not been thus expiated, would have sunk us down to final condemnation and despair.

SEOT. i. Col. i. 14

IMPROVEMENT.

WE see in this epistle, as in all the rest, the most genuine discoveries of the real temper of the apostle. The same views which he had opened upon other churches, the same kind sentiments which he had expressed towards them, does he here discover and express ; still glorying in his office as an apostle of 1, 2 Christ ; still wishing to his Christian brethren grace and peace, as beyond all comparison the best of blessings ; still congratulating them on their faith in Christ and love to each other ; still 3, 4 making continual mention of them in his prayers, and recommending them to the grace of God, in which we, as they, continue to stand.

For ever adored be the Divine goodness, that the word of God, 5 which sets before us an hope laid up in the heavens, hath been manifested unto us and to all the world ! Let us often examine 6 ourselves as to the fruit it hath brought forth in our own hearts and lives. Let us be solicitous for ourselves and others, that we may in a more spiritual and intelligent manner be filled with 9 the knowledge of his will, in all its compass and extent, so far as he has been pleased to reveal it ; and that this knowledge may produce in us the most substantial effects, so as to engage us to walk worthy of the Lord, whose name we bear, and in a manner 10 which he may behold with approbation and pleasure ; being fruitful and increasing more and more in every good work, that our barrenness may not reproach our profession, and that the great vital truths of Christianity may not seem to be dead or dormant in our hearts.

To give them their full energy on our souls, we need the ope- 11 ration of God’s glorious and mighty power, by which they may not only be established in all patient long suffering, but inspired with holy joy. Then shall we breathe forth lively acknowledg- 12 ments to the Father, who hath revealed unto us that glorious inheritance which he distributes amongst the saints in light, even that kingdom where they all reign in everlasting purity, friend-

VOL. 5.

The apostle represents the dignity of our blessed Redeemer’s person.

sert. ship and joy. May he prepare us to receive our lot, and take up i. our abode there! For this end did he rescue us from the power of darkness, and call us to the external privileges of those who crse constitute the kingdom of his dear Son: for this did he set before 13 us that redemption which we have in his blood, even the remission of our sins. And O! how inexcusable shall we be if we make ourselves the slaves of sin, while we have our abode in the visible kingdom of Christ; and trampling upon his blood, and the act of grace which is established in it, seal ourselves up under a guilt never to be removed; a guilt heightened to infinite degrees of provocation and malignity by the very methods which have been taken to expiate it!

Colossians 1:15

To promote their thankfulness for their part in the gospel, and engage their adherence to it in its greatest purity, the apostle represents to them the dignity of our blessed Redeemer’s person, and the methods he hath taken to make reconciliation for sinners. Col. I. 15—23.

Colossians I. 15.

sert. I HAVE just been speaking to you of that ii. redemption which we have in the blood of Christ, even the remission of our sins; and I must now lead you more attentively to reflect who he is, to whom we are under such immense obligations. And you will find his dignity and glory to be such, that you can never conceive of any thing adequate to them. For he is indeed the brightest and most express image of the invisible and eternal God,ᵃ whom no man hath seen at any time, nor can see; [and] the Firstborn of the whole creation,ᵇ existing before it, and begotten to inherit it as the great Heir 16 of all. And his nature has a transcendent Col. I. 15. WHO is the image of the invisible God, the Firstborn of every creature: 16 For by him

ᵃ The image of the invisible — God.] It is surprising to observe how expressly Philo the Jew, in more places than one, calls the J. gen, or word of which he speaks, the image of God. See Dr. Scott’s Christian Life, Vol. III. p. 553.

ᵇ The Firstborn of the whole creation.] Mr. Fleming would render the first cross, the first Creator, or Producer, of every creature. Mr. Peirce observes, the first cross sometimes signifies the dam that produces its first birth, and then the sense would be, He who, as it were, at the first birth, by the exertion of his creating power, brought forth all things. It is certain that Christ is often called God’s Firstborn, his Firstbegotten, and his Old begotten Son. Psal. lxxxix 27; Rom. viii. 29; Heb. i 6; John i 14. 18; iii. 16, 18; 1 John iv. 9; and therefore I did not think it warrantable to change our translation of that word; though these verses so naturally signifies the whole creation, and that version seems to give so much nobler and more determinate a sense, than every creature, that I could have no doubt as to the reasonableness of preferring it.

All things in heaven and earth were made by Christ ;

excellency, infinitely superior to any thing that is made ; *for by him were all things created,*ᶜ things in heaven and things on earth. From him were derived the visible splendor of the celestial luminaries, the sun, the moon, and stars, even all the host of these lower heavens, and from him the yet brighter glories of invisible and angelic beings, who dwell and reign above, by whatever names and honours distinguished ; whether [they be] thrones, or dominions, or principalities, or powers ; all the various orders of heavenly spirits, which may be designed by such or the like titles, the import of which is not exactly known to us mortals. Yet these, with all other things in the celestial as well as terrestrial regions, were created by him and for him ; they are the productions of his almighty power, and were made that he might be exalted and glorified in them. And he is before all, both in the duration and dignity of his nature, and in him all things, which constitute this universal system, do continually subsist in that harmonious order of being, which renders it one beautiful whole ; whereas, unsupported by him, it would immediately run into confusion, or fall back into its original nothing.

*And it is worthy of our particular consideration, that he, who is thus the Head and Lord of all, is in a peculiar sense the Head of the church, [which] he [is] graciously pleased to own as the body, and which he with amazing condescension has united in the strictest bonds to himself, taking it under his peculiar guardianship, government and care : [even he] who is, as we before declared, the Beginning of the creation of God, and having stooped to assume our nature and to die in it, was also appointed to be the Firstborn from the dead,*ᵈ the first who ever rose to an endless life ; that so in all

ᶜ By him were all things created.] To interpret this as the Socinians do, of the new creation in a spiritual sense, is so unnatural, that one could hardly believe, if the evidence were not so undeniably strong, that any set of learned commentators could fall into it.

ᵈ Firstborn from the dead.] Mr. Fleming would render it the Efficient (or Prince who is) the first raiser of the dead (Christol Vol I. p. 216.) But I have given here, as every where else, what appeared to me the easiest, surest, and most natural sense, and the best commentators are agreed in it.

By whom God reconciles all things to himself

things he might have the preeminence, suitable to the infinitely superior dignity of his nature above all created beings. For in him his Father is ever well pleased, as he declared by a voice from heaven; and it was his sovereign pleasure, as dwelling in him, to inhabit the whole fulness of the church: and to qualify him for the high office which he sustains, he hath appointed that all fulness of gifts and graces should ever reside in him, even all the fulness of the Godhead bodily. And it hath pleased the Father likewise by him to reconcile all things to himself, that is, to the purposes of his own glory, having made peace by the blood of his cross; by which the design of the ceremonial law having been answered, the obligations of it were abolished, and the wall of partition between Jews and Gentiles broken down. Yea by him [God hath reconciled all things] to each other; whether things on earth, that is, Jews or Gentiles, or things in heaven, that is, celestial spirits, who are now reconciled to fallen men, and incorporated with them into one holy and happy society.

And the calling of the Gentile nations into the church is one important part of this plan; so that you, who were once alienated, and enemies in [your] mind to the blessed God by

That all fulness should reside in him] There is undoubtedly an ambiguity in the original phrase, *or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so, or so,

should dwell. Reyn. on Angels, p. 75.) But, not to insist on the harshness of the interpretation in other respects, it seems most evident that the whole connection determines the sense quite another way

By him to reconcile all things, &c.] Dr. Whitby would render it, “by him to make all things friendly in him, making peace between them by the blood of his cross;” and I apprehend that to be the true sense, and the only sense in which things in heaven can be said to be reconciled; for it were to be granted, according to the assertion of Mr. Reynolds in the forecited place, that the angels received confirming grace in Christ, they could not upon that account to be said to be reconciled; but when a breach commenced between man and the blessed God, the angels, as faithful subjects, must join with him against the rebellious creature, and be ready to act as enemies to him while he continued the enemy of God.

should continue steadfast in the faith.

*vicked works, he hath now reconciled to himself and to the society of his people. And this he hath done in the body of his flesh,*⁸ which he hath assumed, and by that death which he hath suffered therein, that so he might present you holy and blameless, and free from all accusation in his sight. You will certainly be so presented, if ye continue established and grounded in the faith in which you have been instructed, and be not by any floods of affliction, or tempests of temptation, removed and carried away from the important hope of a happy immortality, brought to us by the glorious gospel; which ye have heard, [and] which hath not only been published among the Jews, but, by a special commission from God, been preached to the whole creation under heaven, as a message which extends to all the species of mankind; by which he commandeth all men every where to repent, and promises salvation to all who believe and obey. Of which gospel I Paul am appointed a minister, and esteem it my peculiar honour and happiness that I am so.

IMPROVEMENT.

LET us learn by this sublime discourse of our holy apostle verse how we are to conceive of our Lord Jesus Christ, to whose glory he so wisely and happily consecrated the labours of his pen and of his life; and while we commemorate that blood of his in which we have redemption, even the remission of our sins, let us bow to him as the image of the invisible God, and the First-born of the whole creation. And, whatever discoveries we may at any time receive, as to the display of Divine power, wisdom, and goodness, in the formation of the visible, or invisible world, let us remember that by Christ all things in both were created, not excepting thrones and dominions, principalities and powers. The angels of God worship him, as with and by the Father, their great Original and Support, acknowledging with Paul, and with the whole catholic church, as taught by him, that in Christ all things subsist. Let us then, with the whole host of heaven, bow down before him, and worship him that sits upon

⁸ In the body of his flesh through death.] Some have understood this as if it had been said, He hath now by his death reconciled you or incorporated you into the body of his church, which is to him as his

own flesh. Compare Eph. ii. 16; v. 29, 30 But surely the body of his flesh most literally and naturally signifies that body of mortal flesh which he was pleased to assume that he might be capable of suffering.

Reflections on the dignity and condescension of Christ.

the throne and the Lamb. Let us with all humility adore his in. condescension, in uniting us to himself in such dear and intimate bonds, and avowing himself the Head of the church, which verse he disdains not to call his body, though he be the Beginning of the creation of God, as well as the Firstborn from the dead, and beyond comparison preeminent in all.

Important indeed are the consequences of this his condescension! It is by him that God is reconciled to us, and dwells in us. It is the blood of his cross that hath made peace between Jews 20 and Gentiles, between heaven and earth. Justly might the angels have forsaken this earth of ours, and have ascended to heaven, to enter their protest against sinful man, yea to seek a commission for executing vengeance upon the apostate creature. But now, through Christ, they are become our friends and our brethren. At his command they minister unto the heirs of salvation, and will continue their kind offices, till heaven gives the interview which earth denies, and lays a foundation for the endearments of an everlasting friendship.

O that this reconciling gospel might be effectually preached to every creature under heaven! But to obtain its effect, it must subdue our hearts to holiness. To be still under the power of 21 sin, to go on in a course of evil works, is to continue the enmity with God, and all his holy and happy creatures. Let us see to it, that we thankfully accept the reconciliation which the gospel 22 proposes. Then shall we at length be presented blameless, irreproachable and holy in his sight.

As we hope for this end, let nothing remove us from our steadfastness, nor from that glorious hope of the gospel for which it is certain nothing can be an equivalent. May Divine grace establish and confirm us in it, and make us victorious over every thing that might attempt to supplant our feet and take away our crown!

Colossians 1:24

The apostle takes occasion from what he had before said of the excellency of Christ’s person, and the riches of his redeeming grace, to express his own solicitude to fulfil his ministry among them in the most successful manner; and lays open his tender concern for the Colossians and other Christians in their neighbourhood, that they might be established in their adherence to the gospel. Col. I. 24, to the end. Chap. II. 1—7.

COLOSSIANS I. 24. SECT. NOW, my brethren, give me leave to tell you, that I am so far from repenting of the ministry in which I am engaged, on account of any difficulties it brings along with it, Col. I. 24. WHO now rejoice in my

expresses his zeal in preaching the gospel.

that on the contrary, I rejoice even in my sufferings for you, and with great pleasure fill up whatever is wanting of the afflictions of Christ in his members, by taking part of them in my own flesh, for the sake of his body, which, as I said before, is the church, so dear to him the common Head, and to every member vitally united to him. Of which church I was made a minister, to wait upon it, and serve it in every office of humble love, according to the dispensation of God, which was given me in respect of you, that I might thoroughly and faithfully preach the whole word of God in the gospel. [Even] that great mystery, which was hid from so many preceding ages and generations, but is now manifested to his saints of the Gentile nations, as well as of Jewish extraction; To whom God was graciously determined to make known what is the rich glory of this mystery; to discover it, I say, even among the Gentiles; which rich display of Divine grace is all summed up in [this] one word, [that] Christ [is] in you, the hope of eternal glory; being formed by Divine grace in your hearts, he brings to you, who were once without hope, and without God in the world, (Eph. ii 12,) the bright beamings of this blessed prospect, even a glorious and holy immortality.

And this is the illustrious Saviour, whom we, in the midst of all opposition, still continue to preach, admonishing every man, and instructing every man, as the respective circumstances of particular persons require. And, in the management of this important ministry, we conduct ourselves with all the wisdom and discretion we can obtain, that no single soul may be lost by our means; but that we may, if possible, present every man in due time perfect in Christ Jesus, when he shall appear to make up

*Fill up whatever is wanting, &c.] Nothing could be farther from the apostle’s intention (as we may learn from the whole tenor of his writings) than to intimate that the sufferings of Christ were imperfect, as to that fulness of atonement which was necessary in order to the justification of believers. But he deeply retained in his mind the impression of that first lesson which he had from his Saviour’s mouth, viz. that he was persecuted in his member (Acts ix. 4;) he therefore considers it as the plan of Providence, that a certain measure of sufferings should be endured by this body, of which Christ was the Head; and he rejoices to think, that what he endured in his own person was congruous to that wise and gracious scheme.

His concern even for those who had never seen him,

EET. his final account. To which important [purpose] I also labour in the sphere allotted me with diligence and resolution, exerting myself to the utmost, and striving with an intenseness, like that of one who contends for a crown in

Col. 1.29

Whereunto I also labour, striving according to his working, which worketh in me mightily.

your well known Grecian games. Yet I arrogate nothing to myself herein, for all is carried on according to his energy, which operates with power in me, and supports me in the glorious contest, whereas otherwise I should sink, and become the derision of mine enemies.

Nor is it without attending carefully to their full import, that I have made use of those strong terms which you have now been reading, to express the manner in which I exert myself in the great trust committed to me. For I earnestly wish you to know what a vigorous contention I have with a variety of antagonists, for you, and those of Laodicea, and as many as have not seen my face in the flesh. For indeed my struggle for the gospel, while under this painful confinement, is animated, not merely by considerations of personal friendship, for those whom I particularly know and love, but by a most benevolent regard to the good of mankind in general, known or unknown, that they may receive and retain this glorious revelation, and have it delivered to them with all possible advantage: That their hearts may be comforted by the consolation of the Holy Spir-

b Whom we preach, &c.] All this discourse centres in the great view of engaging the Colossians to adhere to Christianity; and it is pleasant to observe how every verse, and almost every clause, suggests more directly or obliquely some strong argument to that purpose.

c What a vigorous contention.] The original words, ἅλκην ἀγαθό, denote a kind of agony into which he was thrown. It grieved the apostle to think how incapable he was rendered of serving them otherwise than by his letters and his prayers. O that such language might inspire every minister who reads it with a desire to use his liberty to the best of purposes, and to exert himself as, under such confinement, he would wish he had done!

d Have not seen my face in the flesh.] Or, as it might be rendered, seen me in person. Hence some have inferred, that he had never seen Colosse or Laodicea; but The odoret thinks he means, he had not only a conflict for them, but for others whom he had not so much as seen. Possibly he may intend to intimate, that he was not only concerned for those members of these churches whom he personally knew, but likewise for others to whom he was a perfect stranger, and who might have been converted after he left them. Yet I think this epistle contains no argument from whence it can certainly be inferred that he was personally acquainted with these Christians.

y might e con rmed in the Christian faith.

it, and animated to every good resolution, being knit together and compacted in mutual Christian love to the whole body, and to Christ the great Head of it : and that being thus cemented, they may attain the richest and most assured understanding of the gospel, and, being enlightened in the clear and heart affecting knowledge of it, they may be awakened to the most courageous and grateful acknowledgment of the sublime and adorable mystery of God, even of the Father and of Christ. Most heartily do I wish, that, however it may be despised as foolishness by a vain world, they may steadily profess it, and live upon the blessings derived from it; Even from the gospel of the blessed Jesus, in whom are hid all the noblest and most desirable treasures of wisdom and knowledge, himself being the incarnate wisdom of God. And this I say of the perfection of Christ and his gospel, that no man may deceive you by the enticing discourses of human philosophy, and draw you off from a becoming attachment to him. For though I be absent from you in the flesh, yet in spirit I am with you, and as my heart interests itself most tenderly in all your concerns, God is pleased, by the revelation of his Spirit, to give me a very particular view of your circumstances, so that the very sight of it could hardly be more distinct and affecting. (1 Cor. v. 3.) [And] indeed in your present situation, it gives me a great deal of pleasure, and I am continually rejoicing, while I thus behold your regular and beautiful order, and the steadiness of your faith in Christ, which your enemies are in vain endeavouring to shake. Be concerned therefore, as you desire to retain this faith, to act in a manner answerable to it: and as you have receiv-

• Be comforted.] The original word πραγλωσίωσιν signifies not only to have consolation administered under affliction, but to be exhorted and quickened, excited and animated, and so recovered from violence and irresolution, as well as dejection.

• The richest and most assured understanding.] Εἰς ἀνεῖτε ἁγίους της ἀντιφύρως της συνίσεως. This is an extremely emhatical phrase, more agreeable to the He-

brew than the Greek idiom, and it is one of the many instances of that strong manner of speaking with which the writings of our apostle abound.

• Treasures of wisdom and knowledge.] Mr. Howe thinks, that the word γνωσίως here has some oblique reference to the gnostics, or sect of the knowing men, as we might express it in English; (Vol. II. p. 226;) but I see no evidence of their having prevailed so early.

Reflections on St. Paul’s manner of preaching t.

. ed Christ Jesus the Lord, to whom you have vowed a most faithful obedience, an obedience indeed to which he has the justest claim, [52] let it be your care to walk in all holy conform- 7 ity and subjection to him; That it may appear you are deeply rooted and solidly edified in him, building all your hopes of pardon and salvation on him and his religion alone; and confirmed in the purity of his faith, as ye have been taught it, abounding more and more in the lively exercise of it, with the most cordial and cheerful thanksgiving to God, who has been pleased to call you to the participation of all the blessings which are inseparably connected with it.

IMPROVEMENT.

To bear sufferings with patience, has justly been reckoned an high attainment; and it was the boasted strength and glory of the Pagan philosophy to teach men to do it: a glory in which it was often deficient, a strength which often failed them, who had the fairest opportunities of being proficient in their schools. But Paul had learnt by the philosophy of Jesus to rejoice in them, when considered as subservient to the honour of Christ, and to the good of his church, even of those members of it whom he had never seen in the flesh; rejoicing thereby to fulfil his embassy, and to confirm that important word of God which taught the mystery concealed from so many ages and generations. And what was that mystery, but the same that is so clearly revealed to us, even that Christ in us is the hope of glory? To Gentile sinners that were without hope is hope now preached; the hope not only of felicity, but glory. And this by Christ, not only as proclaimed amongst us, for to many that hear of his name, and of the scheme of salvation by him, he is a stone of stumbling, and a rock of offence, but by Christ as in us. Highly are they honoured, who have it in charge to preach him. May they learn from the apostle how it is to be done. It is to be attended with practical instructions and admonitions, to be conducted with the greatest prudence and care, and to be addressed to every man, according to his respective character and circumstances in life; that so, if it be by any means possible to prevent it, none of those that are committed to their care and charge may be lost, but every man may at length be presented perfect in Christ in that day, when, among all that truly belong to him, there shall be no remaining imperfections. Surely this is a cause in which it is worth their while to strive. May the strength of God work powerfully in them for that purpose

St. Paul cautions them against philosophy and traditions.

Then will all our hearts be comforted, when we have attained to the full assurance of the truth of our religion, when we courageously acknowledge and maintain it, when we improve it to the great end for which it was preached to us, and having professed to receive Christ Jesus as our Lord, make it our care in a suitable manner to walk in him. For this purpose, let us endeavour to be deeply rooted and grounded in him, confirmed in the faith as the apostles taught it; giving thanks to God for the instructions we receive in it, and numbering it, as we have great reason to do, among the choicest mercies we could receive, even from an Omnipotent hand, not only that we hear the sound of the gospel, but that we have felt its vital influence upon our hearts.