mh_parser/vol_split/51 - Colossians/Chapter 2.xml

<div2 id="Col.iii" n="iii" next="Col.iv" prev="Col.ii" progress="63.92%" title="Chapter II">
<h2 id="Col.iii-p0.1">C O L O S S I A N S.</h2>
<h3 id="Col.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Col.iii-p1">I. The apostle expresses concern for the
Colossians, <scripRef id="Col.iii-p1.1" osisRef="Bible:Col.2.1-Col.2.3" parsed="|Col|2|1|2|3" passage="Col 2:1-3">ver. 1-3</scripRef>. II.
He repeats it again, <scripRef id="Col.iii-p1.2" osisRef="Bible:Col.2.5" parsed="|Col|2|5|0|0" passage="Col 2:5">ver. 5</scripRef>.
III. He cautions them against false teachers among the Jews
(<scripRef id="Col.iii-p1.3" osisRef="Bible:Col.2.4 Bible:Col.2.6 Bible:Col.2.7" parsed="|Col|2|4|0|0;|Col|2|6|0|0;|Col|2|7|0|0" passage="Col 2:4,6,7">ver. 4, 6, 7</scripRef>), and
against the Gentile philosophy, <scripRef id="Col.iii-p1.4" osisRef="Bible:Col.2.8-Col.2.12" parsed="|Col|2|8|2|12" passage="Col 2:8-12">ver.
8-12</scripRef>. IV. He represents the privileges of Christians,
<scripRef id="Col.iii-p1.5" osisRef="Bible:Col.2.13-Col.2.15" parsed="|Col|2|13|2|15" passage="Col 2:13-15">ver. 13-15</scripRef>. And, V.
Concludes with a caution against the judaizing teachers, and those
who would introduce the worship of angels, <scripRef id="Col.iii-p1.6" osisRef="Bible:Col.2.16-Col.2.23" parsed="|Col|2|16|2|23" passage="Col 2:16-23">ver. 16-23</scripRef>.</p>
<scripCom id="Col.iii-p1.7" osisRef="Bible:Col.2" parsed="|Col|2|0|0|0" passage="Col 2" type="Commentary"/>
<scripCom id="Col.iii-p1.8" osisRef="Bible:Col.2.1-Col.2.3" parsed="|Col|2|1|2|3" passage="Col 2:1-3" type="Commentary"/><div class="Commentary" id="Bible:Col.2.1-Col.2.3">
<h4 id="Col.iii-p1.9">Paul's Concern for the
Colossians. (<span class="smallcaps" id="Col.iii-p1.10">a.
d.</span> 62.)</h4>
<p class="passage" id="Col.iii-p2">1 For I would that ye knew what great conflict I
have for you, and <i>for</i> them at Laodicea, and <i>for</i> as
many as have not seen my face in the flesh;   2 That their
hearts might be comforted, being knit together in love, and unto
all riches of the full assurance of understanding, to the
acknowledgement of the mystery of God, and of the Father, and of
Christ;   3 In whom are hid all the treasures of wisdom and
knowledge.</p>
<p class="indent" id="Col.iii-p3">We may observe here the great concern which
Paul had for these Colossians and the other churches which he had
not any personal knowledge of. The apostle had never been at
Colosse, and the church planted there was not of his planting; and
yet he had as tender a care of it as if it had been the only people
of his charge (<scripRef id="Col.iii-p3.1" osisRef="Bible:Col.2.1" parsed="|Col|2|1|0|0" passage="Col 2:1"><i>v.</i> 1</scripRef>):
<i>For I would that you knew what great conflict I have for you,
and for those at Laodicea, and for as many as have not seen my face
in the flesh.</i> Observe, 1. Paul's care of the church was such as
amounted to a conflict. He was in a sort of agony, and had a
constant fear respecting what would become of them. Herein he was a
follower of his Master, who was in an agony for us, and was
<i>heard in that he feared.</i> (2.) We may keep up a communion by
faith, hope, and holy love, even with those churches and
fellow-christians of whom we have no personal knowledge, and with
whom we have no conversation. We can think, and pray, and be
concerned for one another, at the greatest distance; and those we
never saw in the flesh we may hope to meet in heaven. But,</p>
<p class="indent" id="Col.iii-p4">I. What was it that the apostle desired for
them? <i>That their hearts may be comforted, being knit together in
love,</i> &amp;c., <scripRef id="Col.iii-p4.1" osisRef="Bible:Col.2.2" parsed="|Col|2|2|0|0" passage="Col 2:2"><i>v.</i>
2</scripRef>. It was their spiritual welfare about which he was
solicitous. He does not say that they may be healthy, and merry,
and rich, and great, and prosperous; but that their <i>hearts may
be comforted.</i> Note, The prosperity of the soul is the best
prosperity, and what we should be most solicitous about for
ourselves and others. We have here a description of
soul-prosperity.</p>
<p class="indent" id="Col.iii-p5">1. When our knowledge grows to an
understanding of the mystery of God, and of the Father, and of
Christ,—when we come to have a more clear, distinct, methodical
knowledge of the truth as it is in Jesus, then the soul prospers:
<i>To understand the mystery,</i> either what was before concealed,
but is now made known concerning the Father and Christ, or the
mystery before mentioned, of calling the Gentiles into the
Christian church, as the Father and Christ have revealed it in the
gospel; and not barely to speak of it by rote, or as we have been
taught it by our catechisms, but to be led into it, and enter into
the meaning and design of it. This is what we should labour after,
and then the soul prospers.</p>
<p class="indent" id="Col.iii-p6">2. When our faith grows to a full assurance
and bold acknowledgment of this mystery. (1.) To a full assurance,
or a well-settled judgment, upon their proper evidence, of the
great truths of the gospel, without doubting, or calling them in
question, but embracing them with the highest satisfaction, as
faithful sayings and worthy of all acceptation. (2.) When it comes
to a free acknowledgment, and we not only believe with the heart,
but are ready, when called to it, to make confession with our
mouth, and are not ashamed of our Master and our holy religion,
under the frowns and violence of their enemies. This is called the
<i>riches of the full assurance of understanding.</i> Great
knowledge and strong faith make a soul rich. This is being rich
towards God, and rich in faith, and having the true riches,
<scripRef id="Col.iii-p6.1" osisRef="Bible:Luke.12.21 Bible:Luke.16.11 Bible:Jas.2.5" parsed="|Luke|12|21|0|0;|Luke|16|11|0|0;|Jas|2|5|0|0" passage="Lu 12:21,16:11,Jam 2:5">Luke xii. 21; xvi. 11;
Jam. ii. 5</scripRef>.</p>
<p class="indent" id="Col.iii-p7">3. It consists in the abundance of comfort
in our souls: <i>That their hearts might be comforted.</i> The soul
prospers when it is filled with joy and peace (<scripRef id="Col.iii-p7.1" osisRef="Bible:Rom.15.13" parsed="|Rom|15|13|0|0" passage="Ro 15:13">Rom. xv. 13</scripRef>), and has a satisfaction within
which all the troubles without cannot disturb, and is able to joy
in the Lord when all other comforts fail, <scripRef id="Col.iii-p7.2" osisRef="Bible:Hab.3.17-Hab.3.18" parsed="|Hab|3|17|3|18" passage="Hab 3:17,18">Hab. iii. 17, 18</scripRef>.</p>
<p class="indent" id="Col.iii-p8">4. The more intimate communion we have with
our fellow-christians the more the soul prospers: <i>Being knit
together in love.</i> Holy love knits the hearts of Christians one
to another; and faith and love both contribute to our comfort. The
stronger our faith is, and the warmer our love, the greater will
our comfort be. Having occasion to mention Christ (<scripRef id="Col.iii-p8.1" osisRef="Bible:Col.2.2" parsed="|Col|2|2|0|0" passage="Col 2:2"><i>v.</i> 2</scripRef>), according to his usual
way, he makes this remark to his honour (<scripRef id="Col.iii-p8.2" osisRef="Bible:Col.2.3" parsed="|Col|2|3|0|0" passage="Col 2:3"><i>v.</i> 3</scripRef>): <i>In whom are hidden all the
treasures of wisdom and knowledge.</i> He had said (<scripRef id="Col.iii-p8.3" osisRef="Bible:Col.1.19" parsed="|Col|1|19|0|0" passage="Col 1:19"><i>ch.</i> i. 19</scripRef>) <i>that all fulness
dwells in him:</i> here he mentions particularly the <i>treasures
of wisdom and knowledge.</i> There is a fulness of wisdom in him,
as he has perfectly revealed the will of God to mankind. Observe,
The treasures of wisdom are hidden not from us, but for us, in
Christ. Those who would be wise and knowing must make application
to Christ. We must spend upon the stock which is laid up for us in
him, and draw from the treasures which are hidden in him. He is the
wisdom of God, and is <i>of God made unto us wisdom,</i> &amp;c.,
<scripRef id="Col.iii-p8.4" osisRef="Bible:1Cor.1.24 Bible:1Cor.1.30" parsed="|1Cor|1|24|0|0;|1Cor|1|30|0|0" passage="1Co 1:24,30">1 Cor. i. 24, 30</scripRef>.</p>
<p class="indent" id="Col.iii-p9">II. His concern for them is repeated
(<scripRef id="Col.iii-p9.1" osisRef="Bible:Col.2.5" parsed="|Col|2|5|0|0" passage="Col 2:5"><i>v.</i> 5</scripRef>): <i>Though I
am absent in the flesh, yet am I with you in the spirit, joying,
and beholding your order, and the stedfastness of your faith in
Christ.</i> Observe, 1. We may be present in spirit with those
churches and Christians from whom we are absent in body; for the
communion of saints is a spiritual thing. Paul had heard concerning
the Colossians that they were orderly and regular; and though he
had never seen them, nor was present with them, he tells them he
could easily think himself among them, and look with pleasure upon
their good behaviour. 2. The order and stedfastness of Christians
are matter of joy to ministers; they joy when they behold their
order, their regular behaviour and stedfast adherence to the
Christian doctrine. 3. The more stedfast our faith in Christ is,
the better order there will be in our whole conversation; for we
live and walk by faith, <scripRef id="Col.iii-p9.2" osisRef="Bible:2Cor.5.7 Bible:Heb.10.38" parsed="|2Cor|5|7|0|0;|Heb|10|38|0|0" passage="2Co 5:7,Heb 10:38">2
Cor. v. 7; Heb. x. 38</scripRef>.</p>
</div><scripCom id="Col.iii-p9.3" osisRef="Bible:Col.2.4-Col.2.12" parsed="|Col|2|4|2|12" passage="Col 2:4-12" type="Commentary"/><div class="Commentary" id="Bible:Col.2.4-Col.2.12">
<h4 id="Col.iii-p9.4">The Glory of the Christian
Economy. (<span class="smallcaps" id="Col.iii-p9.5">a.
d.</span> 62.)</h4>
<p class="passage" id="Col.iii-p10">4 And this I say, lest any man should beguile
you with enticing words.   5 For though I be absent in the
flesh, yet am I with you in the spirit, joying and beholding your
order, and the stedfastness of your faith in Christ.   6 As ye
have therefore received Christ Jesus the Lord, <i>so</i> walk ye in
him:   7 Rooted and built up in him, and stablished in the
faith, as ye have been taught, abounding therein with thanksgiving.
  8 Beware lest any man spoil you through philosophy and vain
deceit, after the tradition of men, after the rudiments of the
world, and not after Christ.   9 For in him dwelleth all the
fulness of the Godhead bodily.   10 And ye are complete in
him, which is the head of all principality and power:   11 In
whom also ye are circumcised with the circumcision made without
hands, in putting off the body of the sins of the flesh by the
circumcision of Christ:   12 Buried with him in baptism,
wherein also ye are risen with <i>him</i> through the faith of the
operation of God, who hath raised him from the dead.</p>
<p class="indent" id="Col.iii-p11">The apostle cautions the Colossians against
deceivers (<scripRef id="Col.iii-p11.1" osisRef="Bible:Col.2.4" parsed="|Col|2|4|0|0" passage="Col 2:4"><i>v.</i> 4</scripRef>):
<i>And this I say lest any man beguile you with enticing words;</i>
and <scripRef id="Col.iii-p11.2" osisRef="Bible:Col.2.8" parsed="|Col|2|8|0|0" passage="Col 2:8"><i>v.</i> 8</scripRef>, <i>Lest any
man spoil you.</i> He insists so much upon the perfection of Christ
and the gospel revelation, to preserve them from the ensnaring
insinuations of those who would corrupt their principles. Note, 1.
The way in which Satan spoils souls is by beguiling them. He
deceives them, and by this means slays them. He is the <i>old
serpent who beguiled Eve through his subtlety,</i> <scripRef id="Col.iii-p11.3" osisRef="Bible:2Cor.11.3" parsed="|2Cor|11|3|0|0" passage="2Co 11:3">2 Cor. xi. 3</scripRef>. He could not ruin us if
he did not cheat us; and he could not cheat us but by our own fault
and folly. 2. Satan's agents, who aim to spoil them, beguile them
with enticing words. See the danger of enticing words; how many are
ruined by the flattery of those who lie in wait to deceive, and by
the false disguises and fair appearances of evil principles and
wicked practices. <i>By good words, and fair speeches, they deceive
the hearts of the simple,</i> <scripRef id="Col.iii-p11.4" osisRef="Bible:Rom.16.18" parsed="|Rom|16|18|0|0" passage="Ro 16:18">Rom.
xvi. 18</scripRef>. "You ought to stand upon your guard against
enticing words, and be aware and afraid of those who would entice
you to any evil; for that which they aim at is to spoil you." <i>If
sinners entice thee, consent thou not,</i> <scripRef id="Col.iii-p11.5" osisRef="Bible:Prov.1.10" parsed="|Prov|1|10|0|0" passage="Pr 1:10">Prov. i. 10</scripRef>. Observe,</p>
<p class="indent" id="Col.iii-p12">I. A sovereign antidote against seducers
(<scripRef id="Col.iii-p12.1" osisRef="Bible:Col.2.6-Col.2.7" parsed="|Col|2|6|2|7" passage="Col 2:6,7"><i>v.</i> 6, 7</scripRef>): <i>As
you have therefore received Christ Jesus the Lord, so walk you in
him, rooted and built up,</i> &amp;c. Here note, 1. All Christians
have, in profession at least, <i>received Jesus Christ the
Lord,</i> received him as Christ, the great prophet of the church,
anointed by God to reveal his will; as Jesus the great high priest,
and Saviour from sin and wrath, by the expiatory sacrifice of
himself; and as Lord, or sovereign and king, whom we are to obey
and be subject to.—<i>Received him,</i> consented to him, taken
him for ours in every relation and every capacity, and for all the
purposes and uses of them. 2. The great concern of those who have
received Christ is <i>to walk in him</i>—to make their practices
conformable to their principles and their conversation agreeable to
their engagements. As we have received Christ, or consented to be
his, so we must walk with him in our daily course and keep up our
communion with him. 3. The more closely we walk with Christ the
more we are <i>rooted and established in the faith.</i> A good
conversation is the best establishment of a good faith. If we walk
in him, we shall be rooted in him; and the more firmly we are
rooted in him the more closely we shall walk in him: <i>Rooted and
built up.</i> Observe, We cannot be built up in Christ, unless we
be first rooted in him. We must be united to him by a lively faith,
and heartily consent to his covenant, and then we shall <i>grow up
in him in all things.</i>—<i>As you have been
taught</i>—"according to the rule of the Christian doctrine, in
which you have been instructed." Observe, A good education has a
good influence upon our establishment. We must be <i>established in
the faith, as we have been taught, abounding therein.</i> Observe,
Being established in the faith, we must abound therein, and improve
in it more and more; and this with thanksgiving. The way to have
the benefit and comfort of God's grace is to be much in giving
thanks for it. We must join thanksgiving to all our improvements,
and be sensible of the mercy of all our privileges and attainments.
Observe,</p>
<p class="indent" id="Col.iii-p13">II. The fair warning given us of our
danger: <i>Beware lest any man spoil you through philosophy and
vain deceit, after the tradition of men, after the rudiments of the
world, and not after Christ,</i> <scripRef id="Col.iii-p13.1" osisRef="Bible:Col.2.8" parsed="|Col|2|8|0|0" passage="Col 2:8"><i>v.</i> 8</scripRef>. There is a philosophy which is a
noble exercise of our reasonable faculties, and highly serviceable
to religion, such a study of the works of God as leads us to the
knowledge of God and confirms our faith in him. But there is a
philosophy which is vain and deceitful, which is prejudicial to
religion, and sets up the wisdom of man in competition with the
wisdom of God, and while it pleases men's fancies ruins their
faith; as nice and curious speculations about things above us, or
of no use and concern to us; or a care of words and terms of art,
which have only an empty and often a cheating appearance of
knowledge. <i>After the tradition of men, after the rudiments of
the world:</i> this plainly reflects upon the Jewish pedagogy or
economy, as well as the Pagan learning. The Jews governed
themselves by the traditions of their elders and the rudiments or
elements of the world, the rites and observances which were only
preparatory and introductory to the gospel state; the Gentiles
mixed their maxims of philosophy with their Christian principles;
and both alienated their minds from Christ. Those who pin their
faith on other men's sleeves, and walk in the way of the world,
have turned away from following after Christ. The deceivers were
especially the Jewish teachers, who endeavoured to keep up the law
of Moses in conjunction with the gospel of Christ, but really in
competition with it and contradiction to it. Now here the apostle
shows,</p>
<p class="indent" id="Col.iii-p14">1. That we have in Christ the substance of
all the shadows of the ceremonial law; for example, (1.) Had they
then the Shechinah, or special presence of God, called the glory,
from the visible token of it? So have we now in Jesus Christ
(<scripRef id="Col.iii-p14.1" osisRef="Bible:Col.2.9" parsed="|Col|2|9|0|0" passage="Col 2:9"><i>v.</i> 9</scripRef>): <i>For in him
dwelleth all the fulness of the Godhead bodily.</i> Under the law,
the presence of God dwelt between the cherubim, in a cloud which
covered the mercy-seat; but now it dwells in the person of our
Redeemer, who partakes of our nature, and is bone of our bone and
flesh of our flesh, and has more clearly declared the Father to us.
It dwells in him bodily; not as the body is opposed to the spirit,
but as the body is opposed to the shadow. The fulness of the
Godhead dwells in the Christ really, and not figuratively; for he
is both God and man. (2.) Had they circumcision, which was the seal
of the covenant? In Christ we are <i>circumcised with the
circumcision made without hands</i> (<scripRef id="Col.iii-p14.2" osisRef="Bible:Col.2.11" parsed="|Col|2|11|0|0" passage="Col 2:11"><i>v.</i> 11</scripRef>), by the work of regeneration in
us, which is the spiritual or Christian circumcision. <i>He is a
Jew who is one inwardly, and circumcision is that of the heart,</i>
<scripRef id="Col.iii-p14.3" osisRef="Bible:Rom.2.29" parsed="|Rom|2|29|0|0" passage="Ro 2:29">Rom. ii. 29</scripRef>. This is owing
to Christ, and belongs to the Christian dispensation. <i>It is made
without hands;</i> not by the power of any creature, but by the
power of the blessed Spirit of God. We are <i>born of the
Spirit,</i> <scripRef id="Col.iii-p14.4" osisRef="Bible:John.3.5" parsed="|John|3|5|0|0" passage="Joh 3:5">John iii. 5</scripRef>. And
it is <i>the washing of regeneration, and renewing of the Holy
Spirit,</i> <scripRef id="Col.iii-p14.5" osisRef="Bible:Titus.3.5" parsed="|Titus|3|5|0|0" passage="Tit 3:5">Tit. iii. 5</scripRef>. It
consists <i>in putting off the body of the sins of the flesh,</i>
in renouncing sin and reforming our lives, not in mere external
rites. It is not the <i>putting away of the filth of the flesh, but
the answer of a good conscience towards God,</i> <scripRef id="Col.iii-p14.6" osisRef="Bible:1Pet.3.21" parsed="|1Pet|3|21|0|0" passage="1Pe 3:21">1 Pet. iii. 21</scripRef>. And it is not enough to put
away some one particular sin, but we must put off the whole body of
sin. The <i>old man must be crucified, and the body of sin
destroyed,</i> <scripRef id="Col.iii-p14.7" osisRef="Bible:Rom.6.6" parsed="|Rom|6|6|0|0" passage="Ro 6:6">Rom. vi. 6</scripRef>.
Christ was circumcised, and, by virtue of our union to him, we
partake of that effectual grace which puts off the <i>body of the
sins of the flesh.</i> Again, The Jews thought themselves complete
in the ceremonial law; but we are <i>complete in Christ,</i>
<scripRef id="Col.iii-p14.8" osisRef="Bible:Col.2.10" parsed="|Col|2|10|0|0" passage="Col 2:10"><i>v.</i> 10</scripRef>. That was
imperfect and defective; <i>if the first covenant had been
faultless, there would no place have been sought for the second</i>
(<scripRef id="Col.iii-p14.9" osisRef="Bible:Heb.8.7" parsed="|Heb|8|7|0|0" passage="Heb 8:7">Heb. viii. 7</scripRef>), and the
<i>law was but a shadow of good things, and could never, by those
sacrifices, make the comers thereunto perfect,</i> <scripRef id="Col.iii-p14.10" osisRef="Bible:Heb.10.1" parsed="|Heb|10|1|0|0" passage="Heb 10:1">Heb. x. 1</scripRef>. But all the defects of it
are made up in the gospel of Christ, by the complete sacrifice for
sin and revelation of the will of God. <i>Which is the head of all
principality and power.</i> As the Old-Testament priesthood had its
perfection in Christ, so likewise had the kingdom of David, which
was the eminent principality and power under the Old Testament, and
which the Jews valued themselves so much upon. And he is the Lord
and head of all the powers in heaven and earth, of angels and men.
<i>Angels, and authorities, and powers are subject to him,</i>
<scripRef id="Col.iii-p14.11" osisRef="Bible:1Pet.3.22" parsed="|1Pet|3|22|0|0" passage="1Pe 3:22">1 Pet. iii. 22</scripRef>.</p>
<p class="indent" id="Col.iii-p15">2. We have communion with Christ in his
whole undertaking (<scripRef id="Col.iii-p15.1" osisRef="Bible:Col.2.12" parsed="|Col|2|12|0|0" passage="Col 2:12"><i>v.</i>
12</scripRef>): <i>Buried with him in baptism, wherein also you
have risen with him.</i> We are both buried and rise with him, and
both are signified by our baptism; not that there is anything in
the sign or ceremony of baptism which represents this burying and
rising, any more than the crucifixion of Christ is represented by
any visible resemblance in the Lord's supper: and he is speaking of
the <i>circumcision made without hands;</i> and says it is
<i>through the faith of the operation of God.</i> But the thing
signified by our baptism is that we are buried with Christ, as
baptism is the seal of the covenant and an obligation to our dying
to sin; and that we are raised with Christ, as it is a seal and
obligation to our living to righteousness, or newness of life. God
in baptism engages to be to us a God, and we become engaged to be
his people, and by his grace to die to sin and to live to
righteousness, or put off the old man and put on the new.</p>
</div><scripCom id="Col.iii-p15.2" osisRef="Bible:Col.2.13-Col.2.15" parsed="|Col|2|13|2|15" passage="Col 2:13-15" type="Commentary"/><div class="Commentary" id="Bible:Col.2.13-Col.2.15">
<h4 id="Col.iii-p15.3">The Glory of the Christian
Economy. (<span class="smallcaps" id="Col.iii-p15.4">a.
d.</span> 62.)</h4>
<p class="passage" id="Col.iii-p16">13 And you, being dead in your sins and the
uncircumcision of your flesh, hath he quickened together with him,
having forgiven you all trespasses;   14 Blotting out the
handwriting of ordinances that was against us, which was contrary
to us, and took it out of the way, nailing it to his cross;  
15 <i>And</i> having spoiled principalities and powers, he made a
show of them openly, triumphing over them in it.</p>
<p class="indent" id="Col.iii-p17">The apostle here represents the privileges
we Christians have above the Jews, which are very great.</p>
<p class="indent" id="Col.iii-p18">I. Christ's death is our life: <i>And you,
being dead in your sins and the uncircumcision of your flesh, hath
he quickened together with him,</i> <scripRef id="Col.iii-p18.1" osisRef="Bible:Col.2.13" parsed="|Col|2|13|0|0" passage="Col 2:13"><i>v.</i> 13</scripRef>. A state of sin is a state of
spiritual death. Those who are in sin are dead in sin. As the death
of the body consists in its separation from the soul, so the death
of the soul consists in its separation from God and the divine
favour. As the death of the body is the corruption and putrefaction
of it, so sin is the corruption or depravation of the soul. As a
man who is dead is unable to help himself by any power of his own,
so an habitual sinner is morally impotent: though he has a natural
power, or the power of a reasonable creature, he has not a
spiritual power, till he has the divine life or a renewed nature.
It is principally to be understood of the Gentile world, who <i>lay
in wickedness.</i> They were <i>dead in the uncircumcision of their
flesh,</i> being <i>aliens to the covenant of promise, and without
God in the world,</i> <scripRef id="Col.iii-p18.2" osisRef="Bible:Eph.2.11-Eph.2.12" parsed="|Eph|2|11|2|12" passage="Eph 2:11,12">Eph. ii. 11,
12</scripRef>. By reason of their uncircumcision they were dead in
their sins. It may be understood of the spiritual uncircumcision or
corruption of nature; and so it shows that we are dead in law, and
dead in state. Dead in law, as a condemned malefactor is called a
dead man because he is under a sentence of death; so sinners by the
guilt of sin are under the sentence of the law and <i>condemned
already,</i> <scripRef id="Col.iii-p18.3" osisRef="Bible:John.3.18" parsed="|John|3|18|0|0" passage="Joh 3:18">John iii. 18</scripRef>.
And dead in state, by reason of the <i>uncircumcision of our
flesh.</i> An unsanctified heart is called an <i>uncircumcised
heart:</i> this is our state. Now through Christ we, who were dead
in sins, are quickened; that is, effectual provision is made for
taking away the guilt of sin, and breaking the power and dominion
of it. <i>Quickened together with him</i>—by virtue of our union
to him, and in conformity to him. Christ's death was the death of
our sins; Christ's resurrection is the quickening of our souls.</p>
<p class="indent" id="Col.iii-p19">II. Through him we have the remission of
sin: <i>Having forgiven you all trespasses.</i> This is our
quickening. The pardon of the crime is the life of the criminal:
and this is owing to the resurrection of Christ, as well as his
death; for, as he <i>died for our sins,</i> so he <i>rose again for
our justification,</i> <scripRef id="Col.iii-p19.1" osisRef="Bible:Rom.4.25" parsed="|Rom|4|25|0|0" passage="Ro 4:25">Rom. iv.
25</scripRef>.</p>
<p class="indent" id="Col.iii-p20">III. Whatever was in force against us is
taken out of the way. He has obtained for us a legal discharge from
the <i>hand-writing of ordinances, which was against us</i>
(<scripRef id="Col.iii-p20.1" osisRef="Bible:Col.2.14" parsed="|Col|2|14|0|0" passage="Col 2:14"><i>v.</i> 14</scripRef>), which may
be understood, 1. Of that obligation to punishment in which
consists the guilt of sin. The curse of the law is the hand-writing
against us, like the hand-writing on Belshazzar's wall. <i>Cursed
is every one who continues not in every thing.</i> This was a
hand-writing which was <i>against us, and contrary to us;</i> for
it threatened our eternal ruin. This was removed when he
<i>redeemed us from the curse of the law, being made a curse for
us,</i> <scripRef id="Col.iii-p20.2" osisRef="Bible:Gal.3.13" parsed="|Gal|3|13|0|0" passage="Ga 3:13">Gal. iii. 13</scripRef>. He
cancelled the obligation for all who repent and believe. "Upon me
be the curse, my father." He vacated and disannulled the judgment
which was against us. When he was nailed to the cross, the curse
was as it were nailed to the cross. And our indwelling corruption
is crucified with Christ, and by virtue of his cross. When we
remember the dying of the Lord Jesus, and see him nailed to the
cross, we should see the hand-writing against us taken out of the
way. Or rather, 2. It must be understood of the ceremonial law, the
<i>hand-writing of ordinances,</i> the ceremonial institutions or
<i>the law of commandments contained in ordinances</i> (<scripRef id="Col.iii-p20.3" osisRef="Bible:Eph.2.15" parsed="|Eph|2|15|0|0" passage="Eph 2:15">Eph. ii. 15</scripRef>), which was a yoke to the
Jews and a partition-wall to the Gentiles. The Lord Jesus <i>took
it out of the way, nailed it to his cross;</i> that is, disannulled
the obligation of it, that all might see and be satisfied that it
was no more binding. When the substance came, the shadows fled
away. It is abolished (<scripRef id="Col.iii-p20.4" osisRef="Bible:2Cor.3.13" parsed="|2Cor|3|13|0|0" passage="2Co 3:13">2 Cor. iii.
13</scripRef>), and <i>that which decayeth and waxeth old is ready
to vanish away,</i> <scripRef id="Col.iii-p20.5" osisRef="Bible:Heb.8.13" parsed="|Heb|8|13|0|0" passage="Heb 8:13">Heb. viii.
13</scripRef>. The expressions are in allusion to the ancient
methods of cancelling a bond, either by crossing the writing or
striking it through with a nail.</p>
<p class="indent" id="Col.iii-p21">IV. He has obtained a glorious victory for
us over the powers of darkness: <i>And, having spoiled
principalities and powers, he made a show of them openly,
triumphing over them in it,</i> <scripRef id="Col.iii-p21.1" osisRef="Bible:Col.2.15" parsed="|Col|2|15|0|0" passage="Col 2:15"><i>v.</i> 15</scripRef>. As the curse of the law was
against us, so the power of Satan was against us. He treated with
God as the Judge, and redeemed us out of the hands of his justice
by a price; but out of the hands of Satan the executioner he
redeemed us by power and with a high hand. <i>He led captivity
captive.</i> The devil and all the powers of hell were conquered
and disarmed by the dying Redeemer. The first promise pointed at
this; the bruising of the heel of Christ in his sufferings was the
breaking of the serpent's head, <scripRef id="Col.iii-p21.2" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen.
iii. 15</scripRef>. The expressions are lofty and magnificent: let
us turn aside and see this great sight. The Redeemer conquered by
dying. See his crown of thorns turned into a crown of laurels. He
<i>spoiled them,</i> broke the devil's power, and conquered and
disabled him, and <i>made a show of them openly</i>—exposed them
to public shame, and made a show of them to angels and men. Never
had the devil's kingdom such a mortal blow given to it as was given
by the Lord Jesus. He tied them to his chariot-wheels, and rode
forth conquering and to conquer—alluding to the custom of a
general's triumph, who returned victorious.—<i>Triumphing over
them in it;</i> that is, either in his cross and by his death; or,
as some read it, in himself, by his own power; for he <i>trod the
wine-press alone, and of the people there was none with
him.</i></p>
</div><scripCom id="Col.iii-p21.3" osisRef="Bible:Col.2.16-Col.2.23" parsed="|Col|2|16|2|23" passage="Col 2:16-23" type="Commentary"/><div class="Commentary" id="Bible:Col.2.16-Col.2.23">
<h4 id="Col.iii-p21.4">The Glory of the Christian
Economy. (<span class="smallcaps" id="Col.iii-p21.5">a.
d.</span> 62.)</h4>
<p class="passage" id="Col.iii-p22">16 Let no man therefore judge you in meat, or in
drink, or in respect of a holyday, or of the new moon, or of the
sabbath <i>days:</i>   17 Which are a shadow of things to
come; but the body <i>is</i> of Christ.   18 Let no man
beguile you of your reward in a voluntary humility and worshipping
of angels, intruding into those things which he hath not seen,
vainly puffed up by his fleshly mind,   19 And not holding the
Head, from which all the body by joints and bands having
nourishment ministered, and knit together, increaseth with the
increase of God.   20 Wherefore if ye be dead with Christ from
the rudiments of the world, why, as though living in the world, are
ye subject to ordinances,   21 (Touch not; taste not; handle
not;   22 Which all are to perish with the using;) after the
commandments and doctrines of men?   23 Which things have
indeed a show of wisdom in will worship, and humility, and
neglecting of the body; not in any honour to the satisfying of the
flesh.</p>
<p class="indent" id="Col.iii-p23">The apostle concludes the chapter with
exhortations to proper duty, which he infers from the foregoing
discourse.</p>
<p class="indent" id="Col.iii-p24">I. Here is a caution to take heed of
judaizing teachers, or those who would impose upon Christians the
yoke of the ceremonial law: <i>Let no man therefore judge you in
meat nor drink,</i> &amp;c., <scripRef id="Col.iii-p24.1" osisRef="Bible:Col.2.16" parsed="|Col|2|16|0|0" passage="Col 2:16"><i>v.</i>
16</scripRef>. Much of the ceremonies of the law of Moses consisted
in the distinction of meats and days. It appears by <scripRef id="Col.iii-p24.2" osisRef="Bible:Rom.14.1-Rom.14.23" parsed="|Rom|14|1|14|23" passage="Ro 14:1-23">Rom. xiv.</scripRef> that there were those who
were for keeping up those distinctions: but here the apostle shows
that since Christ has come, and has cancelled the ceremonial law,
we ought not to keep it up. "Let no man impose those things upon
you, for God has not imposed them: if God has made you free, be not
you again <i>entangled in that yoke of bondage.</i>" And this the
rather because these things <i>were shadows of things to come</i>
(<scripRef id="Col.iii-p24.3" osisRef="Bible:Col.2.17" parsed="|Col|2|17|0|0" passage="Col 2:17"><i>v.</i> 17</scripRef>), intimating
that they had no intrinsic worth in them and that they are now done
away. <i>But the body is of Christ:</i> the body, of which they
were shadows, has come; and to continue the ceremonial observances,
which were only types and shadows of Christ and the gospel, carries
an intimation that Christ has not yet come and the gospel state has
not yet commenced. Observe the advantages we have under the gospel,
above what they had under the law: they had the shadows, we have
the substance.</p>
<p class="indent" id="Col.iii-p25">II. He cautions them to take heed of those
who would introduce the worship of angels as mediators between God
and them, as the Gentile philosophers did: <i>Let no man beguile
you of your reward, in a voluntary humility and worshipping of
angels,</i> <scripRef id="Col.iii-p25.1" osisRef="Bible:Col.2.18" parsed="|Col|2|18|0|0" passage="Col 2:18"><i>v.</i> 18</scripRef>.
It looked like a piece of modesty to make use of the mediation of
angels, as conscious to ourselves of our unworthiness to speak
immediately to God; but, though it has a show of humility, it is a
voluntary, not a commanded humility; and therefore it is not
acceptable, yea, it is not warrantable: it is taking that honour
which is due to Christ only and giving it to a creature. Besides,
the notions upon which this practice was grounded were merely the
inventions of men and not by divine revelation,—the proud conceits
of human reason, which make a man presume to dive into things, and
determine them, without sufficient knowledge and warrant:
<i>Intruding into those things which he hath not seen, vainly
puffed up by his fleshly mind</i>—pretending to describe the order
of angels, and their respective ministries, which God has hidden
from us; and therefore, though there was a show of humility in the
practice, there was a real pride in the principle. They advanced
those notions to gratify their own carnal fancy, and were fond of
being thought wiser than other people. Pride is at the bottom of a
great many errors and corruptions, and even of many evil practices,
which have great show and appearance of humility. Those who do so
do <i>not hold the head,</i> <scripRef id="Col.iii-p25.2" osisRef="Bible:Col.2.19" parsed="|Col|2|19|0|0" passage="Col 2:19"><i>v.</i>
19</scripRef>. They do in effect disclaim Christ, who is the only
Mediator between God and man. It is the highest disparagement to
Christ, who is the head of the church, for any of the members of it
to make use of any intercessors with God but him. When men let go
their hold of Christ, they catch at that which is next them and
will stand them in no stead.—<i>From which all the body, by joints
and bands, having nourishment ministered, and knit together,
increaseth with the increase of God.</i> Observe, 1. Jesus Christ
is not only a head of government over the church, but a head of
vital influence to it. They are knit to him by joints and bands, as
the several members of the body are united to the head, and receive
life and nourishment from him. 2. The body of Christ is a growing
body: <i>it increaseth with the increase of God.</i> The new man is
increasing, and the nature of grace is to grow, where there is not
an accidental hindrance.—<i>With the increase of God,</i> with an
increase of grace which is from God as its author; or, in a usual
Hebraism, with a large and abundant increase.—<i>That you may be
filled with all the fulness of God,</i> <scripRef id="Col.iii-p25.3" osisRef="Bible:Eph.3.19" parsed="|Eph|3|19|0|0" passage="Eph 3:19">Eph. iii. 19</scripRef>. See a parallel expression,
<i>Which is the head, even Christ, from whom the whole body, fitly
joined together, maketh increase of the body,</i> <scripRef id="Col.iii-p25.4" osisRef="Bible:Eph.4.15-Eph.4.16" parsed="|Eph|4|15|4|16" passage="Eph 4:15,16">Eph. iv. 15, 16</scripRef>.</p>
<p class="indent" id="Col.iii-p26">III. He takes occasion hence to warn them
again: "<i>Wherefore, if you be dead with Christ from the rudiments
of the world, why, as though living in the world, are you subject
to ordinances?</i> <scripRef id="Col.iii-p26.1" osisRef="Bible:Col.2.20" parsed="|Col|2|20|0|0" passage="Col 2:20"><i>v.</i>
20</scripRef>. If as Christians you are dead to the observances of
the ceremonial law, why are you subject to them? Such observances
as, <i>Touch not, taste not, handle not,</i>" <scripRef id="Col.iii-p26.2" osisRef="Bible:Col.2.21-Col.2.22" parsed="|Col|2|21|2|22" passage="Col 2:21,22"><i>v.</i> 21, 22</scripRef>. Under the law there was
a ceremonial pollution contracted by touching a dead body, or any
thing offered to an idol; or by tasting any forbidden meats,
&amp;c., <i>which all are to perish with the using,</i> having no
intrinsic worth in themselves to support them, and those who used
them saw them perishing and passing away; or, which tend to corrupt
the Christian faith, having no other authority than the traditions
and injunctions of men.—<i>Which things have indeed a show of
wisdom in will-worship and humility.</i> They thought themselves
wiser than their neighbours, in observing the law of Moses together
with the gospel of Christ, that they might be sure in the one, at
least, to be in the right; but, alas! it was but a show of wisdom,
a mere invention and pretence. So they seem to neglect the body, by
abstaining from such and such meats, and mortifying their bodily
pleasures and appetites; but there is nothing of true devotion in
these things, for the gospel teaches us to worship God in spirit
and truth and not by ritual observances, and through the mediation
of Christ alone and not of any angels. Observe, 1. Christians are
freed by Christ from the ritual observances of Moses's law, and
delivered from that yoke of bondage which God himself had laid upon
them. 2. Subjection to ordinances, or human appointments in the
worship of God, is highly blamable, and contrary to the freedom and
liberty of the gospel. The apostle requires Christians <i>to stand
fast in the liberty with which Christ hath made them free, and not
to be entangled again with the yoke of bondage,</i> <scripRef id="Col.iii-p26.3" osisRef="Bible:Gal.5.1" parsed="|Gal|5|1|0|0" passage="Ga 5:1">Gal. v. 1</scripRef>. And the imposition of them
is invading the authority of Christ, the head of the church, and
<i>introducing another law of commandments contained in
ordinances,</i> when Christ has abolished the old one, <scripRef id="Col.iii-p26.4" osisRef="Bible:Eph.2.15" parsed="|Eph|2|15|0|0" passage="Eph 2:15">Eph. ii. 15</scripRef>. 3. Such things have only
a show of wisdom, but are really folly. It is true wisdom to keep
close to the appointments of the gospel, and an entire subjection
to Christ, the only head of the church.</p>
</div></div2>