Christ in my flesh for his body's sake, which is the church; As if the apostle had said, "I am not only contered with, but I greatly rejoice in, my sufferings, for you converted gentiles, and help, as much as in me lies, to fill up some part of that which is by God's decree behind unfulfilled of the sufferings of Christ in my flesh, for his body's sake, which is the church." Note here, 1. That Almighty God has decreed such a measure of sufferings to his church, whereof Christ, as the head, underwent a considerable part and proportion when he was here upon earth, in his poverty, in his labours, in his sufferings, both in life and at his death. Note, 2. That there is yet a remainder of sufferings, assigned over by Christ unto his members, which must be filled up by them, whereof St. Paul had a great share, and every believer must have some share; for, as long as Christ has a member upon the earth, there will be something for that member to suffer. Note, 3. That those sufferings which Christ's members suffer, are the sufferings of Christ; the sufferings of the members are the sufferings of the head, being undergone for the sake of the head. Christ, in his natural body considered, can suffer no more; but in his mystical body, in his members, he daily suffers, and will suffer till the measure of sufferings is filled up which God hath determined. Quest. But why are Christ's sufferings in and by his members thus to be prolonged, yea, perpetuated? Ans. Not by way of satisfaction for sin, not in order to reconciliation with God; but in order to the conversion of the world, for example to others, for perfecting their own graces, and for increasing of their glory. 25 Whereof I am made a minister, according to the dispensation of God, which is given to me for you, to fulfil the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Our apostle, in these words seems to assign a reason why he underwent the suffer ings mentioned in the former verse so cheerfully, as even to rejoice in them; namely, because he was a minister of the church, by the special dispensation of God, to preach the mysteries of the gospel to the gentile world. Learn thence, That such as are eminent in the church, and, as ministers of the gospel, do lay out them. selves more abundantly in the church's service, they must expect to meet with a measure, and a full measure, of sufferings beyond others. There are no such enemies to the devil's kingdom, as the zealous and faithful ministers of Jesus Christ; therefore he will be sure to revenge the ruins of his own kingdom. Observe farther, What it was that St. Paul was appointed by God to preach to the gentiles, namely, that great mystery of their vocation and calling; this he calls here a mystery, a rich mystery, a glorious mystery, a mystery hid from ages, but now made manifest. Learn hence, That the doctrine of salvation by Jesus Christ, as a Redeemer, was long hid from the knowledge of the Gentiles; and that at last they were brought to the knowledge of Christ, and the participation of gospel privileges; was a great mystery awfully to be admired, and a glorious mercy with all thankfulness to be acknowledged. To whom God would make known what is the riches of the glory of this mystery among the Gentiles,—which is Christ in you the hope of glory,—which gospel, preached amongst you, and received and entertained by you, is an earnest and ground of your hope of glory. Note here, 1. That Christ is in and among believers; he is among them by the preaching of the gospel, he is in them by the inhabitation of his Holy Spirit. Note, 2. That all true believers, whilst here on earth, have an hope of glory. Note, 3. That Christ's indwelling presence in the souls of believers by the Holy Spirit, is an earnest of that glory, and an evident demonstration of their hope of it. Believers have in them a glorious hope, they have before them a both: by him we obtain the end of our Christ is the ground of glory hoped for; hope, even the salvation of our souls. 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his working, which worketh in me mightily. Observe here, 1. What was the principal subject of the apostle's preaching; it was Christ: whom we preach. Christ was the matter of his preaching, and the great end of his preaching. Observe, 2. The manner of St. Paul's preaching: it was by informing the understanding and judgment, by directing the practice, warn. ing men of the evil of sin, and of the danger of continuing in it. Observe, 3. The end of his preaching; it was to present every man perfect in Christ Jesus; that is, to render them complete both in knowledge and obedience. Observe, 4. The indefatigable pains and diligence used by the apostle in that work of preaching, intimated in the words labouring and striving: Whereunto I also labour, striving. Observe, 5. The gracious help and blessed success which he had in his preaching, humbly and thankfully acknowledged, and ascribed unto God: According to his working, which worketh in me mightily. From the whole learn, 1. What was the sum of St. Paul's preaching, and ought to be of ours also: to bring men to repentance and faith in Christ, to advance them towards a perfection in knowledge and obedience, by informing their judgments, and directing their practice. Learn, 2. That the faithful ministers of Christ do judge no labour and pains too great, no strivings or sufferings too much, no contending with the errors and sins of men sufficient, in order to the bringing of them unto God by conversion and repentance. Learn, 3. That such ministers as thus indefatigably labour and strive for the good of souls, shall not labour and strive alone, they shall be accompanied with divine assistance: Christ will strive with them, and work with them, Striving according to his working. 4. That when ministers have met with success in their striving, by Christ's working with them, they must ascribe nothing of praise to themselves, to their own piety, parts, or pains, but ascribe all to him that striveth by them, and worketh in them mightily. CHAP. II. observation of the ceremonial law, long since abolished by the death of Christ. To fortify the Colossians against both, is the design of this chapter, in which our apostle thus bespeaks them; FOR I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; Observe here, 1. The holy agony which flict he had with himself, upon our apostle was in, and the mighty conthe acknew what great conflict I have for you, count of the Colossians: I would that ye namely, by prayer, care, study, and endeavour to do you good. Here we see how passionately good men long for the good bers of the catholic church, they wish well of those whom they never saw; as memto the whole, and to every part. Observe, St. Paul's inexpressible agony and concern 2. What was the ground and occasion of sians; namely, this, there was a number of spirit, for and on behalf of these Colosof men risen up, who began very early to gospel, and the christian religion, a sort corrupt the purity and simplicity of the they were, partly of judaizing, and partly Jewish ceremonies, the latter the gentiles' paganizing christians; the former joined the impurities, even in worship, with the christian religion. Now the urgency of this case put the solicitous and concerned spirit of this great apostle into an inexpressible agony, as his words here intimate; I would ye knew what a great conflict I have for you, and your near neighbours of Laodicea, and for as many as have not the world little understand, and less consiseen my face in the flesh. The men of der, what burden of solicitous care lies upon the ministers of Christ, for and on behalf of the whole church of Christ in general, which is continually in danger of being lie in wait to deceive. corrupted by false teachers, who every where 2 That their hearts might be comforted, being knit together in Our apostle having in the former chapter de- love, and unto all riches of the full clared, that the doctrine preached to the Colossians by Epaphras was according to truth, and exhorted them to continue grounded and settled in the same; in this chapter he cautions and warns them against all such corrupt doc trines as any sort of false teachers might be ready to obtrude upon them; whether they were the gentile philosophers, who attempted to draw them to the worshipping of angels; or the judaizing doctors, whose endeavour it was to bring them under the yoke of circumcision, and the assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; Our apostle having discovered in the former verse that inward anxiety of mind which he laboured under, on the behalf of these Colossians, doth in these words purpose an expedient how the threatening danger might be averted, namely, by mutual love to one another, and by a clear and efficacious faith of the gospel; by these he reckons they would be so closely compacted together, as that no subtilty or violence could endanger them: if by faith they did cleave close to God and Christ, and by love keep close to one another, he firmly believed they would give no enemies an opportunity, either to be the successful authors, or the delighted spectators, of their ruin. Learn hence, That the maintaining of sincere love among christians, and the improving of their faith to greater measures of certainty and efficacy, in reference to the substantials of christianity, are the best means to unite, establish, and preserve them against the fatal danger of a ruinous apostasy; That their hearts may be comforted, being knit together in love, &c. 3 In whom are hid all the treasures of wisdom and knowledge. That is, in Jesus Christ, and in his gospel, are all the treasures of wisdom and knowledge, laid up as in a store-house, and from thence only are they to be expected and derived. The knowledge of Christ and his gospel is an extensive and comprehensive knowledge, a rich and enriching knowledge; the chiefest gain is loss, and the richest treasure is dung, when Christ's riches are displayed; and after all that we have or can attain unto, of the knowledge of Christ, his work is unsearchable, no finite understanding can reach the depth thereof; for in him are hid all the treasures of wis dom and knowledge. 4 And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ. Note here, How exceedingly desirous the apostle was, that the Colossians might continue sound in the christian faith, and be preserved out of the hands of false teachers, who by false arguments and ensnaring persuasions sought to beguile them in matters of religion: we are in greater danger from the subtle seducer, than we are from the fiery persecutor; sophistical arguments, and insinuating persuasions, captivate those persons whom violence could never have brought over to their party; therefore is our apostle so earnest with the Colossians, that none should beguile them with enticing words. Note farther, How our apostle gives another reason of this his solicitous care for them, namely, his fervent affection towards them, notwithstanding his great distance from them; for though not in body, yet in mind, he was present with them, and having received from Epaphras an account of the good order and government of their church, and of the stedfastness of their faith in Christ, the notices thereof were matter of exceeding joy and rejoicing to him: Though absent in the flesh, yet I am with you in the spirit, joying, &c. Learn hence, That a church's stedfastness in the faith of Christ, and unity among themselves in gospel-order, doth render a church a joyful object to all beholders, and particularly to the ministers and ambassadors of Christ, who greatly rejoice therein. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him ; 7 Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. That is, "As you have received the doctrine of Christ Jesus the Lord by the preaching of Epaphras, and therein have embraced Christ by faith, so do you constantly adhere to that doctrine, conforming your lives thereunto; and seeing you are thus implanted into Christ, be like trees well and deeply rooted in him, or like a house firmly built upon him, as the only sure and abiding foundation." Learn, That such as have received the grace of God in truth, ought to labour after stability in grace, and establishment in the true religion, that they may stand like a rock, immovable in as saults, and unshaken amidst all the batteries that may be made upon their faith by heretics and seducers. 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 : Our apostle comes now in a particular and special manner to warn the Colossians that they beware of all the enemies of christianity, whether Pagan or Jewish, for christianity was opposed by both the heathen philosophers and wise men did amuse the christians with their vain speculations: the Jewish teachers were for imposing upon them the Levitical rites, which he calls rudiments or elements fitted for the infancy of the church; but these things were not now after Christ, that is, not according to the doctrine and mind of Christ. Beware lest any man spoil you through philosophy and vain deceit, &c. Where note, That it is not philosophy, as such, which St. Paul warns them against; for true and sound philosophy is the improver of our reason, the guide of our faculties, and teaches us the true knowledge of God and ourselves, and is no hinderance, but a great help, to religion; but it was the philosophy of the Greeks at that day which is here condemned, because it was vain and empty, fallacious and deceitful: it was vain, because it conduced nothing to true piety, and making them better; it was deceitful, because it hazarded their souls, and robbed them of happiness. Note farther, That the Mosaic rites and legal ceremonies, as they were prescribed by God, and adapted to the infant state of the Jewish church, had a goodness, yea, an excellency, in them; but the observation of them, since the coming of Christ, is sinful, as being an implicit denial that he is come in the flesh: accordingly he warns them to beware of the philosophy of the Greeks, and the ceremonial rites of the Jews; neither of which, he tells them, were after Christ, that is, not according to the institution or injunction of Christ, but did draw away the heart from him, therefore they were both unwarrantable and unsafe. 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: Here St. Paul gives a reason of the foregoing caution against philosophy: For in him, that is, in Christ, dwelleth all the fulness of the Godhead bodily; as if he had said, "Let no man impose upon you by a lame and imperfect philosophy; there is no need of that, for now there is introduced an absolute and complete doctrine, namely, that of our Lord Jesus Christ, which has the fulness of all divine wisdom in it, and the fulness of the Godhead dwelling bodily in himself, that is, personally and substantially. Where note, That the apostle says not, that the Godhead is assistant to Christ, but, that it resideth or dwelleth in him; as the Deity dwelt in the ark symbolically, so it dwelt in Christ bodily. Note farther, That Christ is not here said to be filled with the fulness of God, as the church is said to be, Eph. i. 23. in regard of the gifts and graces which she had received from him; but the whole fulness of the Godhead is here said to reside in him, which can argue him to be no less than really and truly God, his complete essence dwelleth in him. Well might the apostle therefore add, ver. 10. Ye are complete in him, wanting no requisite to salvation; ye need not go to the philosophers for knowledge, for in Christ you have complete wisdom; he is above all pagan philosophers and Jewish rabbies; nay, he is the Head of all principalities and powers, that is, above the highest angel in heaven. Here observe, That it was the opinion of the paganish, as it is now of the popish, part of mankind, That Almighty God was too high to be immediately approached, and therefore they applied to angels as mediators betwixt God and them; but the apostle acquaints them, that the angel-mediatorship is vain, since Christ is also their head and Lord. 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; The apostle had asserted before, that we are complete in Christ. He proves it now thus: We want not circumcision. Why? Because we have in Christ the thing signified by circumcision, namely, the spiritual circumcision of the heart, which consists in putting off, by the power of Christ's spirit, the body of natural corruption; which done, there was no need of the outward circumcision made with hands, or the cutting off the flesh of the foreskin. Observe, Öriginal corruption is a body, or as a body to us, it cleaves as close to the soul as the flesh to the bones. This body, with all its members, we must be cutting daily by spiritual circumcision or real mortification; and, where that is done, God is well pleased: he regards not that circumcision which is outward in the flesh, which is made with hands, but that which is inward, the circumcision of the heart, and of the spirit, whose praise is not of man, but of God. 12 Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. Our apostle here compares christian baptism with the Jewish circumcision, and shows, that the signification and spiritual intention of both was one and the same, obliging all persons who took the outward sign upon them, to put off the Old man, and put on the New; to die unto sin, and live unto God. Accordingly the ancients made use of divers ceremonies in baptizing adult and grown persons, thereby to represent the death, burial, and resurrection of Jesus Christ: immersion, or putting the person three times under water, either as our Saviour was under the earth three days, or in allusion to the Three persons in the Trinity, in whose name we are bap tized and likewise emersion, their coming up out of the water, resembling our Lord's arising out of his grave. Note here, 1. That baptism under the New Testament succeeds circumcision under the Old, and is a rite of initiation to christians, as circumcision was to the Jews: for the apostle here proves, that by virtue of our spiritual circumcision in baptism, we have no need of the outward circumcision in the flesh. Note, 2. That baptism is undoubtedly Christ's ordinance for infants of believing christians, as circumcision was of old for the infants of believing Jews: for if under the gospel infants be not received, by some federal rite, into covenant with God, they are in a worse condition than children under the law; and the apostle could not truly have said, we are complete in Christ, that is, as complete without circumcision, as ever the Jewish church was with it, if we had not an ordinance, to wit, baptism, as good as their abrogated ordinance of circumcision. And the Jews would certainly have objected it to the reproach of christianity, had not the christians had a rite of initiation for their children, as they had of circumcision, which sealed the covenant to themselves, and their little ones, and was the door, by which all persons entered into the Jewish church. Note, 3. The spiritual fruits and effects of baptism, namely, mortification of sin, and vivification in grace, by virtue of the death and resurrection of Christ, apprehended by such a faith as is of the operation of God, that is, produced by the energy of the gospel, and the efficacy of the Holy Spirit. Learn hence, That neither sacraments, nor the death or resurrection of Christ, in themselves, will avail to the mortification of sin, and the quickening of grace, if Christ himself be not applied to by such a faith, as is of the special operation of God, the faith of his working, and of his approving: this alone will effectually enable us to die unto sin, and live unto God. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; 15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. Still our apostle proceeds in proving, that we are complete in Christ, and that the Colossians had no need of circumcision in the flesh, having all in Christ that was necessary for justification as well as sanctification. To satisfy them herein, observe, 1. He acquaints them with their deplorable condition by nature: You being dead in your sins, without any hope of spiritual life, and, by reason of uncircumcision of your flesh, aliens from the church of God, (and strangers to all the promises made unto it,) hath he quickened and pardoned, having freely forgiven you all your trespasses. O blessed privilege of justification, to have sin forgiven, trespasses forgiven, all trespasses universally forgiven, all trespasses freely forgiven! Observe, 2. What it cost Christ to purchase pardon for us, to discharge us from our obligation to wrath and our obnoxiousness to the curse and condemnation of the law: no less than his precious life laid down upon the cross, Blotting out the hand-writing of ordinances against us, and contrary to us, &c. An allusion to a practice amongst men, who cancel bills and bonds, and all obligations, wherein they stood bound, when once the |