May 21

. Who hath delivered us from the power of darkness.—Colossians 1:18.

THE apostle has been hitherto employed in enumerating and enlarging upon those saving benefits which have been bestowed upon us by God the Father; for the benefits of our redemption are so united, that he who is a partaker of one is a partaker of all: Who hath made us meet to be partakers of the inheritance of the saints in light, is the verse preceding. Now in verse 13, the apostle connects two other benefits, without which that preceding one cannot stand; and these are, deliverance from the power of darkness, and translation into the kingdom of his dear Son. We shall now consider the first of these, partly in this, and partly in the following exercise.

Who hath delivered us from the power of darkness. In explaining this benefit, three things are to be shown by us: 1. Who hath delivered; 2. Whom, or what sort of persons; 3. From what.

1. Who? God the Father; for these words are immediately connected with the foregoing, Giving thanks to God the Father, who hath made us meet—Who also hath delivered, or hath forcibly plucked us away, as the original Greek word signifies. But the Father being spoken of, we ought to understand the whole Trinity, in these external operations. Wherefore the original author of man's deliverance is the Triune and One God, who purposed this from eternity, and in the fullness of time sent his Son to accomplish this work which he had decreed. God so loved the world that he sent his only-begotten Son. Therefore it is properly said, "The whole Trinity redeemed man by an act of power; the incarnate Son redeemed him by the effect of his humiliation." And no one else ought to, or could, deliver man, except God alone; of whose power and will he was created out of nothing. None other ought, because "by this act he would forcibly take away from the Creator his own servant," as Tertullian well observes. For so great is this benefit of deliverance, that it binds us more than the benefit of creation itself. If, therefore, one had made us, and another had delivered us, we should have been more strictly bound to that other deliverer than to God the Creator. Hence also another remark of Tertullian, "Who ought to seek the lost sheep? Ought not he who lost it? Who lost it? Was it not he who possessed it? Who possessed it? Was it not he who created it?" But neither could any other deliver. For he must necessarily be stronger than the devil who could wrest his prey from him. For no one can enter into a strong man's house and seize his goods, unless he shall have first bound the strong man, and then he shall spoil his house. But who could overcome and bind this prince of darkness who was holding us captive, except the mighty God alone? It was he, therefore, who plucked us from him.

2. Us. We must consider in the second place, Whom, or what sort of persons God delivered. And this consideration may be twofold; of those who were to be delivered, or of those who have been delivered.

While we were to be delivered, that is, previous to our deliverance, we were not only diseased and weak, but were openly and secretly opposed to our own deliverance. The apostle himself paints man in these same colors. For when we were without strength, in due time Christ died for the ungodly. But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us. For if when we were enemies, we were reconciled to God, by the death of his Son. Rom. v.

1. Observe here the immeasurable love of God, who would deliver such persons, for no one cares to redeem a thing of no value. 2. Observe the infinite power of God, who delivered man in spite of the devil.

And now the other thing is respecting those who have been already delivered: for after they have been set at liberty, they are faithful and holy who were before rebels and unholy. If, therefore, it be asked, What sort of persons are they whom the mercy of God hath delivered? The answer is, that they now are new men, shining in faith and godliness. Us, says the apostle, hath he delivered, that is, us who believe; us who love the brethren; us who walk worthy of the Lord; bringing forth the fruit of good works: such he hath delivered.

Hence it is manifest, 1. Whatever carnal men dream about their deliverance and salvation, is most vain. For as the Israelites, whilst they served Pharaoh, and lusted after the Egyptian flesh-pots, were not in the enjoyment of liberty; so Christians, whilst they obey the devil, whilst they wallow in the delights of sin, are not delivered from slavery and a state of condemnation.

2. Hence also we infer, for the consolation of the godly, That the faithful and godly alone are free, are honored, are unspeakably precious with God; whilst, on the other hand, the ungodly, although they glitter in the eyes of men, are accounted for slaves the most vile and abject. Truly said Clemens, "The most excellent thing in the earth is the man who most serveth God."