COLOSSIANS CHAPTER 2.
ANALYSIS OF THE CHAPTER
THIS entire chapter may be regarded as designed to guard the
Colossians against the seductive influence of the false philosophy
which tended to draw them away from the gospel. It is evident
from the chapter that there were at Colosse, or in the vicinity,
professed instructors in religion, who taught an artful and plausible
philosophy, adapting themselves to the prejudices of the people,
and inculcating opinions that tended to lead them away from the
truths which they had embraced. These teachers were probably
of Jewish origin, and had adopted many of the arts of a plausible
rhetoric, from the prevailing philosophy in that region. See the
Intro. 4. Against the seductive influences of this philosophy it
is the design of this chapter to guard them; and though the apostle
does not seem to have intended to pursue an exact logical order,
yet the argument in the chapter can be conveniently regarded as
consisting of two parts:--a statement of the reasons why they
should be on their guard against the arts of that philosophy,
and a specification of the particular errors to which they were
exposed.
I. A statement of the reasons why they should not allow themselves to be
drawn away by the influence of the prevalent philosophy,
Colossians 2:1-15. This also consists of two parts.
(A.) The importance of the subject, Colossians 2:1-7.
(1.) The apostle felt great solicitude for them, and for all whom
he had not seen, that they might hold the truth in reference to the
Divine existence and perfections, Colossians 2:1,2.
(2.) All the treasures of wisdom and knowledge were in Christ,
and it was, therefore, of the greatest importance to hold to the
truth respecting him, Colossians 2:3.
(3.) They were in danger of being led astray by enticing words,
Colossians 2:4.
(4.) Paul says that he was with them in spirit, and he exhorted
them, therefore, to remain rooted and grounded in the doctrines
which they had received respecting the Saviour, Colossians 2:5-7.
(B.) Reasons why they should be steadfast, and not drawn away
by the influence of false philosophy, Colossians 3:8-15.
(1.) The danger of depending on traditions and worldly principles in
religion; of being "spoiled" or robbed by philosophy, Colossians 2:8.
(2.) All that we need to desire is to be found in Christ,
Colossians 2:9,10.
(3.) We have received through him the true circumcision--the putting
away our sins, Colossians 2:11.
(4.) We have been buried with him in baptism, and have solemnly devoted
ourselves to him, Colossians 2:12.
(5.) We have been quickened by him; our sins have been forgiven; and
everything that hindered our salvation has been taken out of the way by
him, and he has triumphed over our foes, Colossians 2:13-15.
II. Specification of particular errors to which they were exposed,
or of particular things to be avoided, Colossians 2:16-23.
The chapter closes Colossians 2:20-23 with an earnest exhortation
wholly to avoid these things; not to touch or taste or handle them.
However plausible the pretences might be on which they were
urged; whatever appearance of wisdom or humility there might
be, the apostle assures them that there was no real honour in them,
and that they were wholly to be avoided.
Verse 1. For I would that ye knew. I wish you knew or fully
understood. He supposes that this would deeply affect them, if they
understood the solicitude which he had had on their account.
What great conflict. Marg., fear, or care. The Greek word is
agony \~agwna\~. It is not, however, the word rendered agony in
Luke 22:44 \~agwnia\~--though that is derived from this. The word is
rendered conflict in Philippians 1:30; contention, 1 Thessalonians 2:2;
fight, 1 Timothy 6:12; 2 Timothy 4:17 and race Hebrews 12:1. It
properly refers to the combats, contests, struggles, efforts at the
public games; the toil and conflict to obtain a victory. It refers here
to the anxious care, the mental conflict, the earnest solicitude which
he had in their behalf, in view of the dangers to which they were
exposed from Judaizing Christians and pagan philosophy. This mental
struggle resembled that which the combatants had at the public games.
See Barnes "1 Corinthians 9:25,27".
And for them at Laodicea. For Christians there, who were exposed to
similar danger. Laodicea was the capital of Phrygia, in Asia Minor, and
a little south of Colosse. See Intro. p. 1, 6. See Barnes " :".
There was a church early planted there---the "lukewarm" church mentioned
in Revelation 3:14. Being in the vicinity of Colosse, the church there
would be exposed to the same perils, and the rebuke, in Revelation 3:14,
showed that the fears of Paul were well founded, and that the arts of
the false teachers were too successful.
And for as many as have not seem face in the flesh. That is,
evidently, in that region. He had, doubtless, a general solicitude for
all Christians, but his remark here has reference to those in the
neighbourhood of the church at Colosse, or in that church. On the
question which has been raised, whether this proves that the apostle
Paul had never been at Colosse or Laodicea, see Intro. p. 2, 4.
This passage does not seem to me to prove that he had not been
there. It may mean that he had great solicitude for those Christians
there whom he knew, and for all others there, or in the vicinity, even
though he was not personally acquainted with them. He may refer
(1.) to some churches in the neighbourhood formed since he was there; or
(2.) to strangers who had come in there since he was with them; or
(3.) to those who had been converted since he was there, and with whom
he had no personal acquaintance. For all these he would feel the same
solicitude, for they were all exposed to the same danger. To "see one's
face in the flesh" is a Hebraism, meaning to become personally
acquainted with him.
{1} "great conflict" "fear" or "care"
{a} "Laodicea, and for" Revelation 3:14
Verse 2.
Verse 2. That their hearts might be comforted. Like all other
Christians in the times of the apostles, they were doubtless exposed to
trials and persecutions.
Being knit together in love. The same word which is here used,
\~sumbibazw\~ occurs in Ephesians 4:16, and is rendered compacted.
See Barnes "Ephesians 4:16". In Acts 9:22, it is rendered
proving; Acts 16:10, assuredly gathering; \\1Co 2:16\\
instruct; and here, and in Colossians 2:19, knit together. It
means, properly to make to come together, and hence refers to a firm
union, as where the hearts of Christians are one. Here it means that the
way of comforting each other was by solid Christian friendship, and that
the means of cementing that was love. It was not by a mere outward
profession, or by mere speculative faith; it was by a union of
affection.
And unto all riches. On the meaning of the word riches, as used
by the apostle Paul, See Barnes "Romans 2:4". There is a great energy of
expression here. The meaning is, that the thing referred to--" the full
understanding" of the "mystery" of religion--was an invaluable
possession, like abundant wealth. This passage also shows the object for
which they should be united. It should be in order that they might
obtain this inestimable wealth. If they were divided in affections, and
split up into factions, they could not hope to secure it.
Of the full assurance of understanding. This word (\~plhroforia\~) means,
firm persuasion, settled conviction. It occurs only here and
in 1 Thessalonians 1:6; Hebrews 6:11; 10:22; and is rendered by assurance, or
full assurance, in every instance. See the verb, however, in
Luke 1:1; Romans 4:21; 14:5; 2 Timothy 4:5,17. It was the desire of the apostle
that they might have entire conviction of the truth of the Christian
doctrines.
To the acknowledgment. So as fully and openly to acknowledge or
confess this mystery.
The mystery. On the meaning of this word, See Barnes "Romans 11:25";
See Barnes "Ephesians 1:9". The meaning is, the doctrine respecting God,
which had before been concealed or hidden, but which was now revealed in
the gospel. It does not mean that there was anything unintelligible or
incomprehensible respecting this doctrine when it was made known. That
might be as clear as any other truth.
Of God. Of God as he actually subsists. This does not mean that
the mere fact of the existence of God was a "mystery," or a truth
which had been concealed, for that was not true. But the sense plainly
is, that there were truths now made known in the gospel to mankind,
about the mode of the Divine existence, which had not before been
disclosed; and this "mystery" he wished them to retain, or fully
acknowledge. The "mystery," or the hitherto unrevealed truth, related to
the fact that God subsisted in more persons than one, as "Father," and
as "Christ."
And of the Father. Or, rather, "even of the Father@;" for so the
word \~kai\~ (and) is often used. The apostle does not mean that
he wished them to acknowledge the hitherto unrevealed truth respecting
"God" and another being called "the Father;" but respecting "God" as the
"Father," or of God "as "Father" and as "Christ."
And of Christ. As a person of the Godhead. What the apostle wished
them to acknowledge was the full revelation now made known respecting
the essential nature of God, as the "Father," and as "Christ." In
relation to this, they were in special danger of being corrupted by the
prevalent philosophy, as it is in relation to this that error of
Christian doctrine usually commences. It should be said, however, that
there is great variety of reading in the MSS. on this whole clause, and
that many critics (see Rosenmuller) regard it as spurious. I do not see
evidence that it is not genuine; and the strain of exhortation of the
apostle seems to me to demand it.
{b} "love, and unto" Colossians 3:14
{c} "full assurance" Isaiah 32:17; Hebrews 6:11
{d} "mystery of God" 1 John 5:7
{*} "and" "even"
Verse 3. In whom. Marg., wherein. The more correct translation
is, "in whom." The reference is doubtless to Christ, as his name is
the immediate antecedent, and as what is affirmed here properly
appertains to him.
Are hid. Like treasures that are concealed or garnered up. It does
not mean that none of those "treasures" had been developed; but that, so
to speak, Christ, as Mediator, was the great treasure-house where were
to be found all the wisdom and knowledge needful for men.
All the treasures. It is common to compare anything valuable with
"treasures" of silver or gold. The idea here is, that in reference to
the wisdom and knowledge needful for us, Christ is what abundant
treasures are in reference to the supply of our wants.
Wisdom. The wisdom needful for our salvation.
See Barnes "1 Corinthians 1:24".
And knowledge. The knowledge which is requisite to guide us in the
way to life. Christ is able to instruct us in all that it is desirable
for us to know, so that it is not necessary for us to apply to
philosophy, or to the teachings of men.
{1} "In whom" "wherein"
Verse 4. And this I say. Respecting the character and sufficiency of
the truth revealed in Christ.
Lest any man should beguile you. Deceive you, lead you away from the
truth.
With enticing words. Artful words, smooth and plausible arguments,
such as were employed by the Greek sophists and rhetoricians.
{a} "with enticing" Mark 13:22
Verse 5. For though I be absent in the flesh, yet am I with you in
the spirit. That is, I seem to see you; I feel as if I were there, and
were looking upon you; and I have the same solicitude as if I were
there, and saw all the danger which exists that your beautiful order and
harmony should be disturbed by the influence of false philosophy.
See Barnes "1 Corinthians 5:3". The word "spirit" here does not refer
to the Holy Spirit, or to any inspiration by which the apostle was
enabled to see them; but it is equivalent to what we mean when
we say, "My heart is with you. He seemed to be beholding them.
Joying and beholding your order. That is, I rejoice as if I saw
your order. He had such confidence that everything would be
done among them as became Christians, that he could rejoice as if
he actually saw it.
Verse 6. As ye have therefore received Christ Jesus the Lord. Have
received him by faith as your Saviour, or as you were instructed
respecting his rank, character, and work. The object here is to
induce them not to swerve from the views which they had of Christ
when he was made known to them. They had at first probably
received their ideas of the Saviour from the apostle himself, (see
the Intro.;) and, at any rate, the apostle designs to assure them
that the views which they had when they "received him" were
founded in truth.
So walk ye in him. Continue in those views of Christ; live in the
maintenance of them; let them regulate your whole conduct. The word
walk, in the Scriptures, is used to denote the manner of life; and the
sense here is, that they should live and act wholly under the influence
of the conceptions which they had of the Saviour when they first
embraced him. The particle "so" is supplied by our translators, and
rather weakens the sense. No stress should be laid on it, as is often
done. The meaning is, simply, "Since you have received Christ as your
Lord as he was preached to you, hold fast the doctrine which you have
received, and do not permit yourselves to be turned aside by any Jewish
teachers, or teachers of philosophy."
{b} "walk ye in him" 1 John 2:6
Verse 7. Rooted--in him. As a tree strikes its roots deep in the
earth, so our faith should strike deep into the doctrine respecting the
Saviour. See the phrase here used explained in the parallel place in
Ephesians 3:17.
And stablisheth in the faith, as ye have been taught. To wit, by the
founders of the church, and by those faithful ministers who had
succeeded them. See Barnes "Colossians 1:7".
Abounding therein with thanksgiving. Expressing overflowing thanks
to God that you have been made acquainted with truths so precious and
glorious. If there is anything for which we ought to be thankful, it is
for the knowledge of the great truths respecting our Lord and Saviour.
{c} "rooted" Ephesians 3:17
{d} "and stablished" John 15:4,5
Verse 8. Beware lest any man spoil you. The word spoil now
commonly means, to corrupt, to cause to decay and perish, as fruit
is spoiled by keeping too long, or paper by wetting, or hay by a long
rain, or crops by mildew. But the Greek word here used means to spoil
in the sense of plunder, rob, as when plunder is taken in war. The
meaning is, "Take heed lest any one plunder or rob you of your
faith and hope by philosophy." These false teachers would strip
them of their faith and hope, as an invading army would rob a
country of all that was valuable.
Through philosophy. The Greek philosophy prevailed much in the
regions around Colosse, and perhaps also the Oriental or Gnostic
philosophy. See the Intro. They were exposed to the influences of these
plausible systems. They consisted much of speculations respecting the
nature of the Divine existence; and the danger of the Colossians
was, that they would rely rather on the deductions of that specious
reasoning, than on what they had been taught by their Christian
teachers.
And vain deceit. Mere fallacy. The idea is, that the doctrines which
were advanced ill those systems were maintained by plausible, not by
solid arguments; by considerations not fitted to lead to the truth, but
to lead astray.
After the tradition of men. There appear to have been two sources of
danger to which the Christians at Colosse were exposed, and to which the
apostle in these cautions alludes, though he is not careful to
distinguish them. The one was that arising from the Grecian philosophy;
the other from Jewish opinions. The latter is that to which he refers
here. The Jews depended much on tradition, See Barnes "Matthew 15:2";)
and many of those traditions would have tended much to corrupt the
gospel of Christ.
After the rudiments of the world. Marg., elements. See this
explained See Barnes "Galatians 4:3".
And not after Christ. Not such as Christ taught.
{e} "lest any man" Romans 16:17; Ephesians 5:6; Hebrews 13:9
{2} "rudiments" "elements"
Verse 9. For in him dwelleth. That is, this was the great and
central doctrine that was to be maintained about Christ, that all the
fulness of the Godhead dwelt in him. Every system which denied
this was a denial of the doctrine which they had been taught; and
against everything that would go to undermine this, they were
especially to be on their guard. Almost all heresy has been begun
by some form of the denial of the great central truth of the
incarnation of the Son of God.
All the fulness. See Barnes "Colossians 1:19".
Of the Godhead. Of the Divinity, the Divine nature \~yeothv\~.
The word is one that properly denotes the Divine nature and perfections.
Robinson, Lex. It occurs nowhere else in the New Testament.
Bodily. \~swmatikwv\~. This word also is found nowhere else in the New
Testament, though the adjective bodily-- \~swmatikov\~ --occurs twice:
Luke 3:22, "in a bodily shape;" and 1 Timothy 4:8, "for bodily
exercise profiteth little." The word means, "having a bodily appearance,
instead of existing or appearing in a spiritual form;" and the fair
sense of the phrase is, that the fairness of the Divine nature became
incarnate, and was indwelling in the body of the Redeemer. It does not
meet the case to say, as Crellius does, that the "whole Divine will was
in him," for the word \~yeothv\~ godhead does not mean the will
of God; and it is as certainly true that the inspired prophets were
under the control of the Divine will, as that the Saviour was. Nor can
it mean, as Socinus supposes, that the fulness of Divine knowledge
dwelt in him, for this is not the proper meaning of the word \~yeothv\~
godhead; nor can it mean, for the same reason, that a fairness of Divine
gifts was entrusted to him. The language is such as would be obviously
employed on the supposition that God became incarnate, and appeared
in human form; and there is no other idea which it so naturally
expresses, nor is there any other which it can be made to express
without a forced construction. The meaning is, that it was not
any one attribute of the Deity that became incarnate in the
Saviour; that he was not merely endowed with the knowledge, or the
power, the wisdom of God; but that the whole Deity thus became
incarnate, and appeared in human form. Comp. John 14:9; 1:18.
No language could, therefore, more clearly demonstrate the divinity
of Christ. Of what mere man-- of what angel-could it be used?
{f} "dwelleth" Colossians 1:19
Verse 10. And ye are complete in him. Having no need, for the
purposes of salvation, of any aid to be derived from the philosophy of
the Greeks, or the traditions of the Jews. All that is necessary to
secure your salvation is to be found in the Lord Jesus. There is
a completion, or a filling up, in him, so as to leave nothing
wanting. This is true in respect
(1.) to the wisdom which is needful to guide us;
(2.) the atonement to be made for sin;
(3.) the merit by which a sinner can be justified; and
(4.) the grace which is needful to sustain us in the trials, and to
aid us in the duties of life. See Barnes "1 Corinthians 1:30". There is no
necessity, therefore, that we should look to the aid of philosophy, as
if there was a defect in the teachings of the Saviour; or to human
strength, as if he were unable to save us; or to the merits of the
saints, as if those of the Redeemer were not sufficient to meet all our
wants. The sentiment advanced in this verse would overthrow the whole
papal doctrine of the merits of the saints, and, of course, the whole
doctrine of papal "indulgences."
Which is the head. See Barnes "Ephesians 1:21";
See Barnes "Ephesians 1:22".
{a} "complete in him" Hebrews 5:9
{b} "head of all" 1 Peter 3:22
on Eph. i. 21, 22.
Verse 11. In whom. In connexion with whom, or in virtue of whose
religion.
Ye are circumcised. You have received that which was designed to be
represented by circumcision--the putting away of sin.
See Barnes "Philippians 3:3".
With the circumcision made without hands. That made in the heart by
the renunciation of all sin. The Jewish teachers insisted on the
necessity of the literal circumcision in order to salvation, (comp.
See Barnes "Ephesians 2:11";) and hence this subject is so often
introduced into the writings of Paul, and he is at so much pains to show
that, by believing in Christ, all was obtained which was required in
order to salvation. Circumcision was an ordinance by which it was
denoted that all sin was to be cut off or renounced, and that he who was
circumcised was to be devoted to God and to a holy life. All this, the
apostle says, was obtained by the gospel; and, consequently, they had
all that was denoted by the ancient rite of circumcision. What
Christians had obtained, moreover, related to the heart; it was not
a mere ordinance pertaining to the flesh.
In putting off the body of the sins of the flesh. That is, in
renouncing the deeds of the flesh, or becoming holy. The word
"body," here, seems to be used with reference to circumcision. In
that ordinance, the body of the FLESH was subjected to the rite; with
Christians, it is the body of sin that is cut off.
By the circumcision of Christ. Not by the fact that Christ was
circumcised, but that we have that kind of circumcision which Christ
established--to wit, the renouncing of sin. The idea of the apostle
here seems to be, that since we have thus been enabled by Christ
to renounce sin, and to devote ourselves to God, we should not be
induced, by any plausible arguments, to return to an ordinance
pertaining to the flesh, as if that were needful for salvation.
{d} "Buried with him" Romans 6:4,5
{e} "operation of God" Ephesians 1:19
Verse 12. Buried with him in baptism. See Barnes "Romans 6:4".
Wherein also. In which ordinance, or by virtue of that which
is signified by the ordinance.
Ye are risen with him. From the death of sin to the life of
religion. See Barnes "Romans 6:4", See Barnes "Romans 6:5",
See Barnes "Ephesians 2:5", See Barnes "Ephesians 2:6".
Through the faith of the operation of God. By a firm belief on the
agency of God in raising him up; that is, a belief of the fact that God
has raised him from the dead. The resurrection of Christ is often
represented as the foundation of all our hopes; and, as he was raised
from the grave to die no more, so, in virtue of that, we are raised from
the death of sin to eternal spiritual life. The belief of this is
shown by our baptism, whatever be the mode in which that ordinance
is performed, and as well shown in one mode as another.
{d} "Buried" Romans 6:4,5
{e} "operation of God" Ephesians 1:19
Verse 13. And you, being dead in your sins.
See Barnes "Ephesians 2:1".
And the uncircumcision of your flesh. That is, Gentiles, and giving
unrestrained indulgence to the desires of the flesh. They lived as
those who had not by any religious rite or covenant brought themselves
under obligations to lead holy lives.
Hath he quickened. See Barnes "Ephesians 2:1".
Together with him. In virtue of his being restored to life. That is,
the resurrection of the Lord Jesus was the means of imparting to us
spiritual life.
{f} "And you" Ephesians 2:1,5,11
Verse 14. Blotting out the handwriting. The word rendered
handwriting means something written by the hand, a manuscript; and
here, probably, the writings of the Mosaic law, or the law appointing
many ordinances or observances in religion. The allusion is probably to
a written contract, in which we bind ourselves to do any work, or to
make a payment, and which remains in force against us until the bond is
cancelled. That might be done either by blotting out the names, or by
drawing lines through it, or, as appears to have been practised in the
east, by driving a nail through it. The Jewish ceremonial law is here
represented as such a contract, binding those under it to its
observance, until it was nailed to the cross. The meaning here is, that
the burdensome requirements of the Mosaic law are abolished, and that
its necessity is superseded by the death of Christ. His death had the
same effect, in reference to those ordinances, as if they had been
blotted from the statute-book. This it did by fulfilling them, by
introducing a more perfect system and by rendering their observance no
longer necessary, since all that they were designed to typify had been
now accomplished in a better way. See Barnes "Ephesians 2:15".
Of ordinances. Prescribing the numerous rites and ceremonies
of the Jewish religion.
That was against us. That is, against our peace, happiness, comfort;
or, in other words, which was oppressive and burdensome. Comp.
See Barnes "Acts 15:10". Those ordinances bound and lettered the soul,
restrained the expansive spirit of true piety which seeks the salvation
of all alike, and thus operated as a hinderance to the enlarged
spirit of true religion. Thus they really operated against the truly
pious Jew, whose religion would lead him to seek the salvation of the
world; and to the Gentile, since he was not in a situation to avail
himself of them, and since they would be burdensome if he could. It is
in this sense, probably, that the apostle uses the word "us," as
referring to all, and as cramping and restraining the true nature of
religion.
Which was contrary to us. Operated as a hinderance, or obstruction,
in the matter of religion. The ordinances of the Mosaic law were
necessary, in order to introduce the gospel; but they were always
burdensome. They were to be confined to one people; and if they were
continued, they would operate to prevent the spread of the true religion
around the world. See Barnes "2 Corinthians 3:7,9". Hence the exulting
language of the apostle in view of the fact that they were now taken
away, and that the benefits of religion might be diffused all over the
world. The gospel contains nothing which is "against," or
"contrary to," the true interest and happiness of any nation or any
class of men.
And took it out of the way. Gr., "Out of the midst;" that is, he
wholly removed it. He has removed the obstruction, so that it no longer
prevents union and harmony between the Jews and the Gentiles.
Nailing it to his cross. As if he had nailed it to his cross, so
that it would be entirely removed out of our way. The death of Jesus
had the same effect, in regard to the rites and institutions of the
Mosaic religion, as if they had been affixed to his cross. It is said
that there is an allusion here to the ancient method by which a
bond or obligation was cancelled, by driving a nail through it, and
affixing it to a post. This was practised, says Grotius, in Asia.
In a somewhat similar manner, in our banks now, a sharp instrument, like
the blade of a knife, is driven through a check, making a hole through
it, and furnishing to the teller of the bank a sign or evidence that it
has been paid. If this be the meaning, then the expression here denotes
that the obligation of the Jewish institutions ceased on the death of
Jesus, as if he had taken them and nailed them to his own cross, in
the manner in which a bond was cancelled.
{g} "Blotting out" Ephesians 2:15,16
Verse 15. And having spoiled. Plundered; as a victorious army does
a conquered country. See Barnes "Colossians 2:8". The terms used in this
verse are all military; and the idea is, that Christ has completely
subdued our enemies by his death. A complete victory was achieved by his
death, so that everything is now in subjection to him, and we have
nothing to fear.
Principalities and powers. See Barnes "Ephesians 1:21";
See Barnes "Ephesians 6:12". The "principalities and powers" here
referred to, are the formidable enemies that had held man in subjection,
and prevented his serving God. There can be no doubt, I think, that the
apostle refers to the ranks of fallen, evil spirits which had usurped a
dominion over the world. See Barnes "John 12:31";
See Barnes "Ephesians 2:2". The Saviour, by his death, wrested the
dominion from them, and seized upon what they had captured, as a
conqueror seizes upon his prey. Satan and his legions had invaded the
earth, and drawn its inhabitants into captivity, and subjected them to
their evil reign. Christ, by his death, subdues the invaders, and
recaptures those whom they had subdued.
He made a show of them openly. As a conqueror, returning from a
victory, displays in a triumphal procession the kings and princes whom
he has taken, and the spoils of victory. This was commonly done when a
"triumph" was decreed for a conqueror. On such occasions, it sometimes
happened that a considerable number of prisoners were led along amidst
the scenes of triumph. See Barnes "2 Corinthians 2:14". Paul says that this
was now done "openly"--that is, it was in the face of the whole
universe; a grand victory; a glorious triumph over all the powers of
hell. It does not refer to any public procession or display on the
earth; but to the grand victory as achieved in view of the universe, by
which Christ, as a conqueror, dragged Satan and his legions at his
triumphal car. Comp. Romans 16:20.
Triumphing over them in it. Marg., "or, himself." Either "by the
cross," or "by himself." Or, it may mean, as Rosenmuller suggests, that
"God Colossians 2:12 triumphed over these foes in him; i.e., in Christ."
The sense is substantially the same, that this triumph was effected by
the atonement made for sin by the Redeemer. See the word triumph
explained in the See Barnes "2 Corinthians 2:14". The meaning of all this is,
that since Christ has achieved for us such a victory, and has subdued
all the foes of man, we should not be led captive, but should regard
ourselves as freemen. We should not be made again the slaves of custom,
or habit, or ritual observances, or superstitious rites, or anything
whatever that has its origin in the kingdom of darkness. We are
bound to assert and to use our freedom, and should not allow any
hostile power, in the form of philosophy or false teaching of any
kind, to plunder or "spoil" us, Colossians 2:8. The Christian is a
freeman. His great Captain has subdued all his enemies, and we should
not allow them again to set up their dark empire over our souls. The
argument of the apostle in these verses Colossians 2:13-15 is derived from
what Christ has done for us. He mentions four things.
(1.) He has given us spiritual life;
(2.) he has forgiven all our trespasses;
(3.) he has blotted out or abolished the "ordinances" that were
against us; and
(4.) he has triumphed over all our foes. From all this he infers
Colossians 2:16, seq. that we should not be made captive
or subdued by any of the rights of superstition, or any of the
influences of the kingdom of darkness.
{a} "having spoiled" Psalms 68:18; Isaiah 53:12; Luke 10:18; 11:22; John 12:31
Hebrews 2:14
{1} "in it" "himself"
Verse 16. Let no man therefore judge you.
See Barnes "Romans 14:10,13". The word judge here is used in the sense
of pronouncing a sentence. The meaning is, "since you have thus been
delivered by Christ from the evils which surrounded you; since you have
been freed from the observances of the law, let no one sit in judgment
on you, or claim the right to decide for you in those matters.
You are not responsible to man for your conduct, but to Christ;
and no man has a right to impose that on you as a burden from
which he has made you free."
In meat. Marg., for eating and drinking. The meaning is, "in
respect to the various articles of food and drink." There is reference
here, undoubtedly, to the distinctions which the Jews made on this
subject, implying that an effort had been made by Jewish teachers to
show them that the Mosaic laws were binding on all.
Or in respect of an holyday. Marg., part. The meaning is, "in
the part, or the particular of a holyday; that is, in respect to
it." The word rendered "holyday" --\~eorth\~ means, properly,
a feast or festival; and the allusion here is to the festivals of
the Jews. The sense is, that no one had a right to impose their
observance on Christians, or to condemn them if they did not keep them.
They had been delivered from that obligation by the death of Christ,
Colossians 2:14.
Or of the new moon. On the appearance of the new moon, among the
Hebrews, in addition to the daily sacrifices, two bullocks, a ram, and
seven sheep, with a meat-offering, were required to be presented to God,
Numbers 10:10; 28:11-14. The new moon in the beginning of the month Tisri
(October) was the beginning of their civil year, and was commanded to be
observed as a festival, Leviticus 23:24,25.
Or of the sabbath days. Gr, "of the sabbaths." The word Sabbath
in the Old Testament is applied not only to the seventh day, but to all
the days of holy rest that were observed by the Hebrews, and
particularly to the beginning and close of their great festivals. There
is, doubtless, reference to those days in this place, as the word is
used in the plural number, and the apostle does not refer particularly
to the Sabbath properly so called. There is no evidence, from this
passage, that he would teach that there was no obligation to observe
any holy time, for there is not the slightest reason to believe that
he meant to teach that one of the ten commandments had ceased to be
binding on mankind. If he had used the word in the singular number
--"THE Sabbath"--it would then, of course, have been clear that he
meant to teach that that commandment had ceased to be binding,
and that a sabbath was no longer to be observed. But the use of
the term in the plural number, and the connexion, show that he
had his eye on the great number of days which were observed by
the Hebrews as festivals, as a part of their ceremonial and typical
law-- and not to the moral law, or the ten commandments. No part of
the moral law-- no one of the ten commandments -- could be spoken of as
"a shadow of good things to come." These commandments are, from the
nature of moral law, of perpetual and universal obligation.
{b} "judge you" Romans 14:10,13
{2} "in meat" "for eating and drinking"
{3} "in respect" "part"
{*} "holyday" "feast"
Verse 17. Which are a shadow of things to come.
See Barnes "Hebrews 8:5". See Barnes "Hebrews 10:1" They were only a dim
outline of future things, not the reality.
But the body is of Christ. The reality, the substance.
All that they signified is of or in Christ. Between those things
themselves which are in Christ, and those which only represented
or prefigured them, there is as much difference as there is between
a body and a shadow--a solid substance and a mere outline.
Having now, therefore, the thing itself, the shadow can be to us of
no value; and that having come which was prefigured, that which
was designed merely to represent it, is no longer binding.
{c} "shadow of things" Hebrews 8:5
Verse 18. Let no man beguile you of your reward. Marg.,
judge against you. The word here used \~katabrabeuw\~ occurs nowhere else
in the New Testament. It is a word which was employed with reference to
the distribution of prizes at the Grecian games, and means, to give
the prize against any one, to deprive of the palm. Hence it means to
deprive of a due reward; and the sense here is, that they were to be
on their guard lest the "reward"--the crown of victory to which they
looked forward--should be wrested from them by the arts of others. That
would be done if they should be persuaded to turn back, or to falter in
the race. The only way to secure the prize was to hold on in the race
which they were then running; but if they yielded to the philosophy of
the Greeks, and the teachings of the Jews, they would be defrauded of
this reward as certainly as a racer at the games would if the crown of
victory should be unjustly awarded to another. In this case, too, as
real injustice would be done, though the apostle does not say it would
be in the same manlier. Here it would be by art--in the case of the
racer it would be by a wrong decision; but in either case the crown
was lost. This exhortation has the more force from this
consideration. Against an unjust judge we could have no power;
but we may take care that the reward be not wrested from us by
fraud.
In a voluntary humility. Marg. "being a voluntary in humility."
Tindal renders this, "Let no man make you shoot at a wrong mark, which,
after his own imagination, walketh in the humbleness of angels." The
word used here (\~tapeinofrosunh\~) means, lowliness of mind, modesty,
humbleness of deportment; and the apostle refers, doubtless, to the
spirit assumed by those against whom he would guard the Colossians--the
spirit of modesty or of humble inquirers. The meaning is, that they
would not announce their opinions with dogmatic certainty, but they
would put on the appearance of great modesty. In this way, they would
become really more dangerous--for no false teachers are so dangerous as
those who assume the aspect of great humility, and who manifest
great reverence for Divine things. The word rendered "voluntary"
here \~yelwn\~ --does not, properly, belong to the word rendered
"humility." It rather appertains to the subsequent part of the
sentence, and means that the persons referred to were willing, or
had pleasure in attempting, to search into the hidden and abstruse
things of religion. They were desirous of appearing to do this
with an humble spirit--even with the modesty of an angel--but still they
had pleasure in that profound and dangerous kind of inquiry.
And worshipping of angels. \~yrhskeia twn aggelwn\~. This does not
mean, as it seems to me, that they would themselves worship angels, or
that they would teach others to do it--for there is no reason to believe this.
Certainly the Jewish teachers, whom the apostle seems to have had
particularly in his eye, would not do it; nor is there any evidence that
any class of false teachers would deliberately teach that angels
were to be worshipped. The reference is rather to the profound
reverence--the spirit of lowly piety--which the angels evinced, and
to the fact that the teachers referred to would assume the same
spirit, and were, therefore, the more dangerous. They would come
professing profound regard for the great mysteries of religion, and for
the incomprehensible perfections of the Divinity, and would approach the
subject professedly with the awful veneration which the angels have when
they "look into these things," 1 Peter 1:12. There was no bold,
irreverent, or confident declamation, but the danger in the case arose
from the fact that they assumed so much the aspect of modest piety;
so much the appearance of the lowly devotion of angelic beings. The word
here rendered worship \~yrhskeia\~--occurs in the New Testament
only here, in Acts 26:6; James 1:26,27, in each of which places it is
rendered religion. It means here the religion, or the spirit of
humble reverence and devotion which is evinced by the angels; and this
accords well with the meaning in James 1:26,27.
Intruding into those things which he hath not seen. Or,
inquiring into them. The word used here (\~embateuwn\~) means, to go in,
or enter; then to investigate, to inquire. It has not, properly, the
meaning of intruding, or of impertinent inquiry, (see Passow,) and
I do not see that the apostle meant to characterize the inquiry
here as such. He says that it was the object of their investigations
to look, with great professed modesty and reverence, into those
things which are not visible to the eye of mortals. The "things"
which seem here to be particularly referred to, are the abstruse
questions respecting the mode of the Divine subsistence; the ranks,
orders, and employments of angelic beings; and the obscure doctrines
relating to the Divine government and plans. These questions comprised
most of the subjects of inquiry in the Oriental and Grecian philosophy,
and inquiries on these the apostle apprehended would tend to draw away
the mind from the "simplicity that is in Christ." Of these subjects,
what can be known more than is revealed?
Vainly puffed up by his fleshly mind. Notwithstanding the avowed
"humility," the modesty, the angelic reverence, yet the mind was
full of vain conceit, and self-confident, carnal wisdom. The two things
are by no means incompatible --the men apparently most meek and modest
being sometimes the most bold in their speculations, and the most
reckless in regard to the great landmarks of truth. It is not so with
true modesty, and real "angelic veneration," but all this is
sometimes assumed for the purpose of deceiving; and sometimes there is a
native appearance of modesty which is by no means an index of the true
feelings of the soul. The most meek and modest men in appearance are
sometimes the most proud and reckless in their investigations of the
doctrines of religion.
{c} "shadow of things" Hebrews 8:5
Verse 19. And not holding the Head. Not holding the true doctrine
respecting the Great Head of the church, the Lord Jesus Christ.
See Barnes "Ephesians 1:22". This is regarded here as essential to the
maintenance of all the other doctrines of religion. He who has just
views of the Redeemer will not be in much danger of erring respecting
the other points of religious belief.
From which all the body, etc. This passage is almost word for word
the same as in Ephesians 4:15,16. See Barnes "Ephesians 4:15";
See Barnes "Ephesians 4:16".
{a} "from which" Ephesians 4:15,16
Verse 20. Wherefore. In view of all that has been said. If it be
true that you are really dead to the world, why do you act as if you
still lived under the principles of the world?
If ye be dead with Christ. If you are dead to the world in virtue of
his death. The apostle here, as elsewhere, speaks of a very close union
with Christ. We died with him; that is, such was the efficacy of his
death, and such is our union with him, that we became dead also to the
world. See Barnes "Romans 6:2"; See Barnes "Romans 6:4";
See Barnes "Romans 6:8"; See Barnes "Romans 6:11".
From the rudiments of the world. Marg., elements. The elements
or principles which axe of a worldly nature, and which reign among
worldly men. See Barnes "Galatians 4:3".
Why, as though living in the world? Why do you allow them to
influence you, as though you were living and acting under those worldly
principles? They ought no more to do it than the things of this world
influence those who are in their graves.
Are ye subject to ordinances. The rites and ceremonies of the
Jewish religion. See Barnes "Galatians 5:1-4".
{1} "rudiments" "elements"
Verse 21. Touch not; taste not; handle not. These words seem
intended as a specimen of the kind of ordinances which the apostle
refers to, or an imitation of the language of the Jewish teachers in
regard to various kinds of food and drink. "Why are ye subject to
ordinances of various kinds, such as this--Touch not, taste not,
handle not?" That is, such as prohibit you from even touching certain
kinds of food, or tasting certain kinds of drink, or handling certain
prohibited things. The rapid succession of the words here, without
any connecting particle, is supposed to denote the eagerness of the
persons who imposed this injunction, and their earnestness in
warning others from contaminating themselves with the prohibited
things. Many injunctions of this kind are found in the writings
of the Jewish Rabbins; and the ancient Jewish sect of the Essenes
See Barnes "Matthew 3:7" abounded in precepts of this kind. See
Schoetgen, and Pict. Bib., in loc. "They allowed themselves no
food that was pleasant to the taste, but ate dry, coarse bread, and
drank only water. Many of them ate nothing until sunset, and, if
any one touched them who did not belong to their sect, they
washed themselves as if they had been most deeply defiled.
Perhaps there was at Colosse a society of this kind, as there were
in many other places out of Judea; and, if there was, it is not
improbable that many Christians imitated them in the peculiarity of
their rules and observances." Comp. Jenning's Jew. Ant. i. 471,
and Ros. Alt. u. neu. Morgenland, in loc. If this be the correct
interpretation, then these are not the words of the apostle, forbidding
Christians to have anything to do with these ordinances, but
are introduced as a specimen of the manner in which they who
enjoined the observance of those ordinances pressed the subject on
others. There were certain things which they prohibited, in conformity
with what they understood to be the law of Moses; and they were
constantly saying, in regard to them, "do not touch them, taste them,
handle them." These words are often used as a kind of motto in reference
to the use of intoxicating drinks. They express very well what is held
by the friends of total abstinence; but it is obvious that they had no
such reference as used by the apostle, nor should they be alleged as an
authority, or as an argument, in the question about the propriety or
impropriety of the use of spirituous liquors. They may as well be
employed in reference to anything else as that, and would have no
authority in either case. Intoxicating drinks should be abstained from;
but the obligation to do it should be made to rest on solid arguments,
and not on passages of Scripture like this. This passage could with
more plausibility be pressed into the service of the enemies of the
total abstinence societies, than into their support; but it really has
nothing to do with the subject, one way or the other.
Verse 22. Which all are to perish with the using. This is commonly
marked as a part of the parenthesis, or the quotation; and there
is considerable difficulty in ascertaining its true meaning. It seems
most probable that these are the words of the apostle himself,
thrown in the rapidity of composition, and that they are not to
be connected with the phrase "touch not," etc. If so, the idea is,
that it cannot be of so much consequence as the Jewish teachers
supposed, to mark distinctly the difference between meats and
drinks. They were all to perish with the use of them. Nothing
was permanent about them. It could really then be of no great
importance what was eaten, or what was drunk, provided it was
not in itself injurious. These ordinances had a value among tile
Hebrews when it was designed to keep them as a distinct people;
but they had no value in themselves, so as to make them binding
on all mankind. To suppose this was the common error of the
Jews; and hence the apostle so frequently laboured to show that
the Jewish rites had no permanent value. See Barnes "Romans 14:1",
also Romans 14:2-6; See Barnes "1 Corinthians 8:1" and following.
See Barnes "Matthew 15:17", See Barnes "Matthew 15:18". According
to this interpretation, the 21st verse should be regarded as expressing
the common maxim of the Jewish teachers, and the clause before us as the
words of the apostle, and should be marked as a parenthesis. So it is
marked in Hahn's Ed. of the New Testament.
After the commandments and doctrines of men. Many of the ordinances
on which the Jews insisted were those which were handed down by
tradition. They depended on human authority only, and, of course, should
not bind the conscience. Others take the words here to mean, "All which
things tend to the corruption of religion, (Doddridge,) or are cause
of destruction or condemnation, (Rob. Lex,) by the use of these
things, according to the commandments and doctrines of these men.
Verse 23. Which things. Which scrupulous observance of the numerous
precepts enjoining rites and ceremonies, the observance of days,
and the distinctions between meats and drinks.
Have indeed a show of wisdom. Have a great appearance of piety, and
of regard for the will of God. They have a show of "wisdom," too, or of
a deep acquaintance with divine things. They who insist on them
appear to be learned in what constitutes religion, and to have a
deep insight into its mysteries. Doubtless they who urged the
obligation of these things laid claim to uncommon acquaintance
with the nature of religion, and urged the observance of these
things on the ground of their tendency to promote piety, just as
they always do who insist much on the observance of religious
rites and ceremonies.
In will worship. Voluntary worship; that is, worship beyond what God
strictly requires--supererogatory service. Probably many of these things
they did not urge as being strictly required, but as conducing
greatly to piety. The plea doubtless was, that piety might be promoted
by service rendered beyond what was absolutely enjoined, and that
thus there would be evinced a spirit of uncommon piety--a readiness not
only to obey all that God required, but even to go beyond this, and to
render him voluntary service. There is much plausibility in this; and
this has been the foundation of the appointment of the fasts and
festivals of the church; of penances and self-inflicted tortures; of
painful vigils and pilgrimages; of works of supererogation; and of the
merits of the "saints." A large part of the corruptions of
religion have arisen from this plausible, but deceitful argument.
God knew best what things it was most conducive to piety for his
people to observe; and we are most safe when we adhere most
closely to what he has appointed, and observe no more days and
ordinances than he has directed. There is much apparent piety
about these things; but there is much wickedness of heart at the
bottom, and there is nothing that more tends to corrupt pure religion.
And humility. See Barnes "Colossians 2:18". There is a great show
of reverence for divine things in the manner in which they pursue
their investigations, and in their humble and meek compliance
with painful rites and ceremonies; in fastings, abstinence, and
penances. Under all this there lurks often the worst kind of
pride; for "Pride may be pampered while the flesh grows lean."
And neglecting of the body. Putting on sackcloth and ashes;
subjecting it to painful fastings and penances; appearing in a form of
squalid poverty, as if the body were not worth regarding, and as if
the attention were so much engrossed by the nobler care of the
soul, as to be entirely regardless of the body. Yet, we may observe,
(1.) God made the body as well as the soul, and has shown his care
of it by its "being fearfully and wonderfully made," and by all the
provision which he has made for its wants.
(2.) Religion pertains to the body as well as the soul, and should teach
a man properly to regard it. Man is bound so to take care of the
body, as to have the most health and the longest life possible in
the service of his Creator, and so as to be able to employ it in the
best manner. There is no religion in ragged or squalid clothing,
in a dirty face, in offensive personal habits, in filth and defilement,
and in setting at defiance the decencies of life.
(3.) Much affected sanctity may exist where there is a most proud and
corrupt heart. A long face, a demure countenance, a studied disregard of
the decencies of dress and the courtesies of life, as if they were
unworthy of notice, may be the exponent of the most hateful pride,
and of the basest purposes of the soul. A man should be on his
guard always against one who, under, pretence of extraordinary
sanctity, professes to despise the ordinary dress and usages of
society.
Not in any honour. That is, there is no real honour in these things;
there is nothing to ennoble and elevate the soul; nothing that is to be
commended.
To the satisfying of the flesh. The only effect is, to satisfy or
please the flesh; that is, the carnal and corrupt nature, for so the
word flesh is often used in the Scriptures. The effect of these
observances, on which so much stress is laid as if they would promote
piety, is merely to gratify pride, self-righteousness, the love of
distinction, and the other carnal propensities of our nature. There
seems to be a great deal of humility and piety in them; there is really
little else than pride, selfishness, and ambition.
{1} "neglecting" "punishing" or "not sparing"
REMARKS.
(1.) We should feel a deep interest for the welfare of other Christians,
even those whom we have never seen, Colossians 2:1,2. All belong
to the same family, have the same enemies to contend with, are
engaged in the same warfare, are travelling to the same heaven.
By our prayers and sympathy, we may often do much good to those
whom we shall never see till we meet them in heaven.
(2.) We should be on our guard against the seductive arts of false
teachers. They are often plausible; they can urge arguments
which we may not be able to answer; they may have much more
learning than we have; and they may put on the appearance of
great humility and of real piety, Colossians 2:3,4.
(3.) It is, in general, a safe rule for a Christian to abide by the
views which he had on the great subjects of religion when he became
converted, Colossians 2:6. Then the heart was tender and soft--like
wax--and received the impression which the Spirit made on it.
There are some things in which the heart judges better than the
head; and in which we are quite as likely to go right if we follow
the former as we are the latter. In relation to the performance of
many of the duties of life--the duties of kindness and charity--the
heart is often a more safe guide than the head; and so in many
things pertaining more immediately to religion, a man is more
likely to judge right if he follows the promptings of his feelings in
the happiest moments of piety, than he is to wait for the more cool
and cautious course of argument. The same thing may be true
even of many of the doctrines of religion. When a poor sinner
trembles on the verge of hell, he feels that none but an Almighty
Saviour can deliver him, and he goes and commits himself to Jesus
as God--and he is not in much danger of erring in that. He will
be more likely to be drawn aside from the truth by the artful
reasonings of the advocates of error, than he will by his feelings
at that moment.
(4.) Our views of the "mystery of God"---of the Divine nature,
and especially of the rank and character of Christ--will determine
all our views of theology, Colossians 2:2. This has been so in all
ages; and, however it may be accounted for, the fact is undoubted, that
if at any time we can ascertain what are the prevalent views of
Christ, we can easily see what is the prevailing character of the
theology of that age. The influence of this will be felt on the
views which are held of the native character of man; of regeneration,
the Divine purposes, the nature of holiness, and the retributions beyond
the grave. Hence, the reason why the apostle Paul insisted so much on
this, and urged so earnestly the importance of adhering to just views of
the Saviour.
(5.) Christ has laid us under the highest obligations to love and
serve him, Colossians 2:11-15. He has enabled us to put off our sins; he
has raised us from spiritual death to spiritual life; he has removed
the old ordinances that were against us, and has made religion
easy and pleasant; he has subdued our enemies, and triumphed
over them. He achieved a glorious victory over "principalities and
powers," and has led our great enemy captive. He met the enemy
of man when on earth, and overcame his power of temptation;
expelled him from the bodies of men; laid the foundation for a
permanent victory over him on the cross, and triumphed over him
when he rose and ascended to heaven. Satan is now an humbled
foe. His power is broken and limited, and the Lord Jesus will
yet completely triumph over him. He will return from heaven;
raise all the dead; and reascend, in the face of the universe, to
his native skies, with all his ransomed hosts--the "spoils" of
victory. We should not, then, fear what Satan can do to us; nor
should we fear that the great enemy of the church will ever be
triumphant.
Stand up, my soul, shake off thy fears,
And gird the gospel armour on;
March to the gates of endless joy,
Where thy great Captain Saviour's gone.
Hell and thy sills resist thy course;
But hell and sin are vanquish'd foes;
Thy Jesus nailed them to the cross,
And sung the triumph when he rose.
Then let my soul march boldly on;
Press forward to the heavenly gate;
There peace and joy eternal reign,
And glittering robes for conquerors wait.
There shall I wear a starry crown,
And triumph in Almighty grace;
While all the armies of the skies
Join in my glorious Leader's praise.
(6.) No individual has a right to appoint ceremonies and ordinances
in the church to be binding on the consciences of others; nor is
this authority entrusted to any body of men, Colossians 2:16. What
God has enjoined is to be obeyed. What man enjoins beyond that, is
of no binding force on the conscience; and it is the solemn and
sacred duty of all Christians to resist all such attempts to make
ceremonial observances binding on the conscience. Christ has
appointed a few ordinances of religion, and they are enough. They
are simple, easily observed, and all adapted to promote piety. He
appointed baptism and the Lord's Supper; but he appointed no
stated festivals or fasts; no days in commemoration of the saints,
or of his own birth or death; he enjoined no rites of religion but
those which are most simple, and which are easily observed. He
well knew how those observances would be abused to the purposes
of superstition, and obscure the great doctrine of justification by
faith. He knew how ready men would be to rely on them rather than on
the merits of the great Sacrifice, and hence he appointed no ordinance
where that danger could exist.
(7.) Pride is often united with apparent humility, Colossians 2:18. It is
easy to assume the appearance of humility in the outer deportment,
but no such assumed appearance reaches the heart. That remains
the same, whatever external appearance is assumed, until it is
renewed by the grace of God.
(8.) A meek, modest, and candid demeanour is consistent with
great boldness and daring in speculation, Colossians 2:18. The most daring
speculators in religion--they who make the most reckless attacks
on the truth--are often, to appearance, eminently candid, and even
put on the aspect of angelic devotion. Yet they are bold "where
angels fear to tread;" and they declaim with confidence on subjects
which must be for ever beyond the grasp of the human mind.
(9.) We should not infer, because a man is modest and humble, and
because he appears to be endued with uncommon meekness and piety, that
therefore he is a good man, or a safe guide, Colossians 2:18.
The teachers in Colosse, against whom Paul warned the Christians
there, appear to have been men just of this stamp; and this is
commonly assumed by those who would lead their fellow-men into
error. "Satan is often transformed into an angel of light."
(10.) We should not attempt to penetrate into those things which
lie beyond the grasp of the human mind, Colossians 2:18. We should not
"intrude into those things which are unseen." There is an outer
limit to our investigations on all subjects, and we soon reach it.
In life we are to act chiefly on facts; not on the reason why
those facts exist. When we have ascertained or established a fact,
our feet stand on a solid rock; and there we shall stand securely. We
act safely and wisely if we act in view of that fact; we do not act
safely or wisely if we disregard that, and act on theory or imagination.
(11.) Many real Christians are in danger of being "beguiled of the
reward" which they might obtain, Colossians 2:18. They are allured by
the world; they are drawn into error by the arts of philosophy;
they obscure the lustre of their piety by conformity to the world,
and thus they lose the high recompense which they might have
obtained in heaven. For the rewards of heaven will be strictly in
proportion to the measure of our religion here--the zeal, and faith,
and love which we evince in the cause of our Master.
(12.) Many persons are in danger of losing the "reward" altogether
--for the "reward" of a life of piety is set before all,
Colossians 2:18. Heaven is offered freely to all, and there is no one who
might not obtain it. But, alas! how many there are who are drawn aside
by the allurements of error and of sin; who are led to defer to a
future time the great subject of preparation for death; who spend
their lives in disregard of the commands of God and the invitations
of mercy, until it is too late to seek salvation, and they sink down
to final ruin. Every impenitent sinner is in imminent danger of
losing his soul. The great deceiver is endeavouring to blind him,
and decoy him down to death, and a thousand snares on every side
are spread for his feet, into which he is in constant danger of falling.
In a world of allurements, where the work of death from the
beginning has been carried on chiefly by deception, with what
solicitude should man guard himself lest he be "beguiled of heaven," and
sink to a world where heaven will be offered no more!
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