you in meat, or in drink, or in respect of a festival, or of a new moon, or of Sabbaths;5

17 Which are a shadow of things to come, (see Heb. x. 1. note 1.); but the body Is Christ's

BODY.

18 Let no one make you lose your reward,1 by delighting in humility, and the worship of angels,3 intruding4 into things which he hath not seen; being (nn) without cause puffed up by his own carnal mind;5

19 And not (gator) holding firmly the head,1 ( &, 161.) by whom the whole body, (da, 119.) through the joints and ligaments, being served and compacted, increaseth with the increase of God.

20 (Our, 263.) Farther, since ye have died1 with Christ (ano sax) from the elements of the world, why, as living in the world, do ye subject yourselves to ordinances ?3

your duty by the precepts of Christ, let no one, whether he be a heathen philosopher or a Jewish doctor, rule you, on any pretence, in the affair of meat or drink, or in respect of a festival, or of Sabbaths;

17 Which holidays, with the services performed on them, are a shadow of blessings to come; but the body represented by these shadows is Christ's body, the church, with its spiritual services and privileges.

18 Next, since Christ, the head of all government and power, hath made you complete in respect of mediation and protection, let no teacher make you lose the benefit of his mediation and government, which is the reward of your faith, by recommending the worship of angels as an exercise of humility acceptable to God. Such a teacher intrudeth into things which he hath no knowledge of, being without cause puffed up of his own carnal disposition; 19 And doth not hold firmly the head, Christ, by whom the whole body, or church, through the joints and ligaments—that is, by means of the several talents and gifts of its members-being served with every thing necessary, and united into one body, increaseth exceedingly. See Eph. iv. 16. note.

20 Wherefore, since in your baptism ye have died with Christ, (ver. 12.), and thereby are loosed from the institutions, both of religion and philosophy, (ver. 8.), under which ye formerly lived, why, as if ye were still living under these institutions, do ye subject yourselves to the ordinances prescribed by these institutions?

condemning their conduct, the apostle's direction will appear more proper, if the clause be translated, 'Let no one rule you in meat,' &c. a sense which the word ever will easily bear in the writings of the Jews, with whom it was customary to express the government of their rulers by saying, that they judged Israel.

3. In meat or in drink. ]--In the law no kind of drink was forbidden, except to the Nazarites, who were not to drink wine nor strong drink during the days of their separation. Now, as on that account they were thought more holy than others, it is not improbable that the elders, who pretended to have received from Moses and the prophets, by tradition, many precepts not written in the law, might enjoin abstinence from wine and strong drink to such of their disciples as aimed at superior holiness. See Heb. ix. 10. Rom. xiv. 17. notes.

4. Or in respect of a festival.]—H ev usę!! fogres. A festival, as distinguished from New moons and Sabbaths, signifies a day of rejoicing annually observed. Of these, some were enjoined in the law; others, by private authority; such as those instituted in commemoration of the deliverance of the Jews by Esther, and of the purification of the temple by Judas Maccabeus.

5. Or of a new moon, or of Sabbaths. ]-The whole of the law of Moses being abrogated by Christ, Col. ii. 14. note 5. Christians are under no obligation to observe any of the Jewish holidays, not even the seventh day Sabbath. Wherefore, if any teacher made the observance of the seventh day a necessary duty, the Colossians were to resist him.-But though the brethren in the first age paid no regard to the Jewish seventh day Sabbath, they set apart the first day of the week for public worship, and for commemorating the death and resurrection of their Master, by eating his supper on that day; also, for the private exercises of devotion. This they did, either by the precept or by the example of the apostles, and not by virtue of any injunction in the law of Moses. Besides, they did not sanctify the first day of the week in the Jewish manner, by a total abstinence from bodily labour of every kind. practice was condemned by the council of Laodicea, as Judaizing. See Suiceri Thes. Ecclesiast. voce 2466ktov.

That

Ver. 18.-1. Let no one make you lose your reward.]—This is an exhortation founded on the second article of the doctrine contained in ver. 10, namely, that Christ is the head of all government and power. For if, on any pretence, one forsaketh Christ and attacheth himself to angels, he must lose the whole benefit of Christ's mediation.-Pierce, on the authority of Demosthenes, thinks **т5Ever, in this verse, should be translated condemn. Our transla tors, following Chrysostom and the Greek commentators, have ren. dered it, beguile.-Others, because Be46 signifies to rule, Col. iii. 15. 'Let the peace of God (3) rule in your heart,' are of opinion, that ÅтZÕρÁŠεVETM iμs may be translated enslave you.— But as ev comes from Sex5109, a reward, the compounded verb a more properly signifies to hinder a reward from being bestowed; an evil which the worshipping of angels, as more powerful mediators than Christ, will certainly occasion.

2. By delighting in humility. J-9$XWV BV TX TEIVO.-The word SA often in scripture, signifies to take pleasure in a thing. Thus, Mark xii. 33. korter, who delight to walk in long robes: 2 Sam. xv. 26. cu 17th σo, I have no pleasure in thee:' 1 Sam. xviii. 22. 'Behold the king ( 1 ) hath delight in thee :' Psal. i. 2. In the law of the Lord (knux Tou) is his delight.' It signifies likewise to wish, Col. ii. 1. Osko ye buas, 'I wish you to know.' 3. And the worship of angels.]-Because the Jews entertained a great respect for the angels, on account of their supposed agency in human affairs, and more especially on account of their ministry at the giving of the law. (Col. ii. 8. note 2.), the apostle in this epistle, and in his epistle to the Hebrews, was at great pains to shew, that the Son is greater than all the angels.-By mentioning humility, the apostle insinuates, that those persons who were addicted to the

worship of angels, recommended the practice as an exercise of humility most acceptable to God, on pretence that it was presump. tion in men to go immediately into the presence of God to worship. 4. Intruding into things which he hath not seen.]-Budæus has shewn from Greek authors, that a signifies to enter into a country, to meddle with the matter. Jerome says it signifies, to walk with pride into a place. The apostle's meaning is, that the false teachers, of whom he speaks, presumptuously penetrated into the secrets of the invisible world, and talked of them with an air of certainty, without having any knowledge of the things which they affirmed namely, that the angels are employed in carrying men's prayers to God, and in bringing from him the blessings prayed for; that they intercede with God for men; and that to worship them is acceptable to God.

5. Puffed up by his own carnal mind.]-Because the apostle, in other passages of his epistles, hath termed the law of Moses flesh, Pierce thinks, that by his own carnal or fleshly mind' he means the Jewish temper, which puffed up the Jews with an high opinion of their own knowledge and virtue.

Ver. 19.-1. Not holding firmly the head.]-Here, the worshipping of angels is declared to be a renouncing of Christ, as Governor, Saviour, and Mediator; consequently, a renouncing of all the benefits of his government and mediation.-The same may be said of the worshipping of saints: For, though they be not mentioned in this passage, the arguments by which the worship of angels is condemned, conclude equally against the worship of saints. Besides, an object of worship ought to be both omniscient and every-where present, which neither angels nor saints are.--The apostle's exhortation in this verse is a good caution to us, to beware of all refine ments in Christianity, which have any tendency to derogate from the authority, office, and honour of Christ, as head of the church. 2 By whom, év.-Here the gender of the relative év, is different from that of the antecedent την κεφαλήν, Of this solecism we have other examples in the sacred writings. See Ess. iv. 21.--In the present instance, it may be removed by supplying the word Xes afters, thus, Not holding firmly the head Christ, from whom, &c. For so we have it expressed in the parallel passage, Eph. iv. 15. Ver. 20.-1. Since ye have died with Christ from the elements of the world:-That is, since ye have renounced at your baptism all your former principles and practices.-The apostle, in ver. 12. of this chapter, had affirmed, that the burial of the body under the water of baptism represents the putting off of the body, and with it all the sinful appetites and passions which have their seat in the body. Here, carrying on the same allusion, the apostle told the Colossians, that having been buried with Christ in their baptism as dead persons, they had shaken off all their former obligations, arising from the principles of religion and philosophy which they had adopted in their heathen state.--AJAVITE GUY TO XEICH UTO Twy for, is the same form of expression with rais GTINIS ATOG SVOMIVOI, 1 Pet. ii. 24. 'delivered from sins.'

2. Why, as living in the world. ]-When us is used in a moral sense by the inspired writers, it commonly, if not always, denotes the Gentiles. See 1 Cor. i. 20. Wherefore, Pierce is mistaken in supposing, that this and what follows was addressed to the Jews as distinguished from the Gentiles.

3. Do ye subject yourselves to ordinances?--So the phrase

I may be translated, agreeably to the signification of the middle voice.--Pierce, by ordinances, in this passage, understands Jewish ordinances, on supposition that this was directed to the Jewish converts at Colosse. But as I have no doubt that it was intended for the Gentiles, I think the ordinances of which the apostle speaks, were the rules of the Pythagoreans respecting abstinence from animal food, mentioned in the following verse; and of the Platonists concerning the worshipping of angels, condemned ver. 11. which, it seems, some of the church at Colosso had actually

21 Neither eat, nor taste, nor handle,

22 Whatever things (151) tend to destruction' in the using;2 according to the commandments and doctrines of men :3

23 Which indeed have (xyov, 60.) an appearance of wisdom,2 (v, 165. by) will-worship, and humility, and a not sparing of the body, BUTS not (ev riun Tivi) by any provision for satisfying of the flesh.s

21 Particularly the following, Neither eat, nor taste, nor handle, 22 (‘A esi Terra, literally, All things which tend,) Whatever things tend to the destruction of life in the using; that is, which cannot be used without the destruction of life; for these ordinances are delivered to you, according to the commandments and doctrines of men.

23 Which commandments and doctrines of the Platonists, concerning the worship of angels, and of the Pythagoreans, concerning abstinence from animal food, have an appearance indeed of wisdom; the former, by its being a worship voluntarily performed, and a supposed exercise of humility; and the latter, by its being thought a mortifying of the body useful for subjecting its appetites to the soul: But the wisdom of the Pythagorean precepts does not appear by any proper provision which they make for satisfying of the body. the same idea. But the meaning is, a worship of human invention, consequently performed from one's own will; which is a just character of whatever worship is paid to angels.

begun to follow; perhaps at the persuasion of the Judaizing teachers, who wished to subject them to all the rites of the law. See the Preface, sect. 2.

Ver. 21. Neither eat.]-That the word a is rightly translated eat, may be seen in the Lexicons.-Others translate this clause, Touch not, supplying the words any woman; which was a precept of the Essenes. We have the phrase in this sense complete, 1 Cor. vii. 1. 'It is good for a man (vixos μŋ ) not to touch a woman. The second precept is by some understood of those meats which the law forbade as unclean; and the third, of those things, by touching of which the body was legally defiled. But the next verse, 'Whatever things tend to destruction in the using; according to the commandments and doctrines of men;' and the direction, ver. 8. 'Take care lest there be any one who maketh a prey of you, through an empty and deceitful philosophy, which is according to the tradition of men;' shew clearly that these are Pythagorean, rather than Jewish precepts, and that they relate wholly to meats. The apostle writes mimetically here, personating the false teachers delivering these precepts to their disciples; in which there is a beautiful gradation-Eating being more than tasting, and tasting more than handling.

Ver. 22.-1. Tend to destruction.]--E5 igogav. The ancient physiologists called the formation of things yvvidis, generation, and their death or destruction se, corruption. Hence the apostle, speaking of the death of the body, says, 1 Cor. xv. 42. 'It is sown in corruption.' And, 2 Pet. ii. 12. Soez, corruption, is used to denote the destruction of life, as it is in this passage.

2. In the using.]—Ev τy anоxen. If this is translated, in the abusing, it will signify that the teachers here spoken of reckoned the eating of animals an abusing of them.

3. According to the commandments and doctrines of men.]— This description of the ordinances which the apostle blamed the Colossians for obeying, shews that he meant the Pythagorean ordinances concerning abstinence from animal food, and not the ordinances of Moses concerning abstinence from unclean meats. For the apostle could not say that the ordinances of Moses were 'the commandments and precepts of men.'

Ver. 23.-1. Indeed have (v) an appearance.]-Some commentators affirm, that the Greeks never used the word asys for the appearance, but always for the reality of things. But Estius says there are passages in good Greek writers where it is used for an appearance in general, either true or false. It is a word of a most extensive meaning. See Ess. iv. 60.

2. Of wisdom.]-This is a fine ridicule of the Platonic philosophy, as well as of the Pythagorean; both of which, though called wisdom, had only the appearance of it, being in reality mere foolishness.

3. By will-worship.]-The word nearly resembles the phrase found ver. 18. Xov ev Senoxia, 'delighting in the worship.' But it can hardly be literally translated so as to express

4. And humility, and a not sparing of the body;]-namely, by subjecting it to much mortification. Ad is properly translated a not sparing, as it comes from the privative, and qμs, to spare.

5. But.]-In the original the particle is wanting. I have supplied it in the translation, because, in the first clause, requires it to be supplied.

6. Not by any provision.]-Oux EV TINY TIVI. Literally, 'Not by any honour,' namely, of the body. But as rug, honour, in scripture, sometimes signifies the food and clothing necessary for the body, I have translated it by the general word provision. Thus, the provision of the necessaries and conveniencies of life made for parents, elders, and widows, is called Tun, Honour, 1 Tim. v. 17. note 3.; and 1 Cor. xii. 23. Tin, Honour, signifies clothes.

7. For satisfying.]-Heos . This word is found, Hab. ii. 16. where it is translated, "Thou art filled with shame,' LXX. According to Elsner, it denotes here such a repletion of the body with wholesome food, as removes hunger, nourishes the body, and strengthens it for undergoing the labours of active life.

8. The flesh.]-The apostle's meaning is, That the flesh, or body, is as real a part of our nature as the soul, and ought to have such food and recreation as are necessary to its health and vigour; otherwise it cannot serve the soul in the ordinary functions and offices of life. And, therefore, the wisdom which teaches the neglecting of the body, is not wisdom, but folly.

Because the false teachers, who in this epistle were condemned by the apostle, are said to have enjoined the worshipping of angels, and abstinence from animal food, and the mortification of the body by hard labour and long-continued fasting, many are of opinion that these Judaizing teachers were of the sect of the Essenes, of whom something is said, Preface to Colossians, sect. 2. p. 376. And it must be acknowledged, that the principles of the Essenes, as described by Philo and Josephus, led them to despise sensual pleasures, and to live an austere mortified life. See a full account of them, Prideaux's Connect. Part. ii. b. v. p. 343-361. 8vo. However, as the Essenes had little or no intercourse with any but their own sect, it is not probable that many of them embraced the gospel, and became teachers in the Christian church. Besides, it is not clear, from what Philo and Josephus have said of them, that they worshipped angels. Itherefore suppose, the false teachers, whose principles and practices are condemned in this epistle, were ordinary Jewish converts, who, to allure such of the Colossians as adinired the Pythagorean and Platonic philosophy to embrace the institutions of Moses, affirmed, that the worshipping of angels, and the mortification of the body, were authorized by Moses. This they said, to draw disciples after them, from whom they expected to receive a plentiful maintenance.

CHAPTER III.

View and Illustration of the Exhortations and Precepts contained in this Chapter. In the 12th verse of the preceding chapter the apostle had told the Colossians, That they had been buried with Christ in the water of baptism as dead persons, in token of their relinquishing their former principles and practices: And that in baptism likewise they had been raised out of the water with Christ, as an emblem and pledge of their resurrection with him to eternal life. The former of these doctrines the apostle had applied, chap. ii. 20. to shew the Colossians the absurdity of subjecting themselves to the ritual precepts from which they had been freed by their death with Christ. And now, as the application of the latter doctrine, he told them in the first verse of this chapter, that since they had been raised with Christ out of the water of baptism, and thereby had professed their hope of being raised with him to an eternal life in the body, they were bound to do their utmost, by faith and holiness, to obtain the possession of the joys of heaven, where Christ now sitteth at the right hand of God, vest

ed with full power to bestow these joys on all who are capable of receiving them, ver. 1.--In particular, they were to set their affections chiefly on the joys of heaven, and not on the grandeur, the riches, and the pleasures of this earth, ver. 2.-The rather, because, according to the present course of things, they were in danger of being put to death by their persecutors for their faith, and of losing every earthly enjoyment. Or, at any rate, they were to die at length. Yet the fear of death was not to disquiet them. Their bodily life being entrusted to Christ, will be restored at the resurrection. So that when he shall appear, to raise the dead and judge the world, they shall appear with him in glorious immortal bodies, and be put in possession of the joys of heaven by his sentence of acquittal, ver. 4.-Wherefore, that they might be capable of this great felicity, the apostle exhorted them to mortify themselves, not after the Pythagorean manner, but by putting to death their inordinate carnal affections

CHAP. III.-1 Since, then, ye have been raised with Christ in baptism, (ch. ii. 12. note), in token that ye shall be raised from the dead, pursue the joys which are above, where Christ now sitteth at the right hand of God, to bestow these joys on his people.

2 And that ye may be earnest in the pursuit, set your affections principally on heavenly things, and not on the empty perishing riches, honours, and pleasures of the earth.

3 To do so is wise: For ye must die, and leave all the things which are on earth. Nevertheless, your bodily life will be safely laid up with Christ by God, to be restored to you at the resurrection of the just.

4 So that when Christ shall appear to judge the world, with whom our life is hid, then ye also shall appear with him, raised to life in glorious immortal bodies.

5 Since ye are thus to be raised, instead of the Pythagorean mortifications, put to death your corrupt actions which are com mitted on earth; namely, fornication, whether with married or unmarried women, lasciviousness in thought and speech, sodomy, evil desire of every kind, and covetousness, which is idolatry. See Eph. v. 5. note 2.

6 For which things (ogy) the wrath of God cometh on the children of disobedience :2

7 In which things ye also walked1 formerly, when ye lived (ev, 162.) with them.

8 But now do ye also put away all these: anger, wrath, malice, evil speaking, obscene discourse, from your mouth.

9 Lie not one to another, having put off the old man,' with his practices,

10 And having put on the new,1 (sec ver. 12. 14.) who is renewed (s, 146.) by knowledge, (x1r) after the image of him who created him.

11 (O) Where there is neither Greek nor Jew; circumcision nor uncircumcision; barbarian, Scythian;' slave, freeman; but Christ is all, and in all.2 (See Gal. iii. 28.)

12 Put on, therefore, ( XERTOI OIH) AS elected of God,' holy and beloved, bowels of compassion, kindness,3 humbleness of mind, meekness, long-suffering.4

13 Support one another, and forgive (ixvTois, see ver. 16. note 1.) each other, if any one have a complaint against any one: Even as Christ forgave you, so also do ye.

14 And over all these PUT ON love, which is a bond of perfection.

COLOSSIANS.

CHAP. III.

6 For which vices the wrath of God hath come in times past, and is coming upon the children of disobedience; I mean the nations who, by practising these vices, have lived in open rebellion against God. 7 In which lusts and vices ye of Colosse also spent your lives formerly, when ye kept company with the children of disobedience. also put away (ra πavтa, sup. μsλ) all these mortified members, 8 But now, having put your members to death, (ver. 5.), do ye and with them anger, (Eph. iv. 26. note 1.), wrath, malice, evilspeaking of, and railing against others, and obscene discourse, from

your mouth.

9 In conversation and in business lie not one to another, having at your baptism professed to put off your old corrupt nature, (Col. ii. 11, 12.), with all the evil practices belonging to it; (see Eph. iv. 22-32.)

made by means of knowledge after the image of God who hath 10 And having professed to put on the new man, who is new created him; (see Eph. iv. 24.): even as, in the first creation, God made man after his own image.

11 In the new creation there is no regard paid to any man, because he is a Greek learned in the sciences, or a Jew honoured with a place in the visible church of God; or circumcised, and possessed of the outward privileges of the people of God, or uncircumcised, and destitute of them; or a barbarian without civilization, or a Scythian, the most barbarous of all barbarians; or a slave, subjected to the will of his master, or a freeman, who has his actions in his own power; but the nature of Christ is communicated to all who believe without distinction, and in all places of the world.

beloved, the members of the new man; the most tender pity to12 Put on, therefore, as persons elected of God to be holy and wards persons in distress, sweetness of disposition, humbleness of mind in your behaviour to others, meekness under provocation, and long-suffering towards the froward. See Eph. iv. 32.

if any one have a just cause of complaint against any one: Even 13 Support one another in affliction, and pardon one another, as Christ will forgive you much greater offences, so also do ye. Follow Christ's example in this, whether ye be rich or poor.

14 And over all these members of the new man, put on love, which is a perfect bond, or girdle, for fastening the whole spiritual dress, and rendering it graceful.

15 And let the hope of that happiness which God will bestow on

15 And let the peace of God' rule in your moderate desire of every kind is forbidden; and more especially the immoderate desire of the pleasures of the table, which lead men to gluttony and drunkenness.

Ver. 6.-1. For which things the wrath of God cometh.]-See Eph. v. 6. note. The apostle spake in this severe manner against the vices mentioned, because they were commonly practised by the heathens, and had been practised by the Colossians; and because the persons addicted to them are seldom or never reclaimed from them.

2. Children of disobedience.]-According to some commentators, the heathens are called 'the children of disobedience,' because they refused to obey the gospel. See Eph. v. 6. note.

Ver. 7. In which things ye also walked formerly, when ye lived with them.]-The translation of this verse in our Bible is an evident tautology. By their 'walking in these things,' the apostle meant their committing the vices mentioned ver. 5. habitually, and with pleasure.-Colosse being a city of Phrygia, where the rites of Bacchus and of the mother of the gods, consisting of all sorts of lewdness in speech and action, were practised with a frantic kind of madness, the Colossians no doubt had been much addicted to these gross impurities in their heathen state.

Ver. 8. Obscene discourse.]—Aixecλoyav, called λogos ones, rotten discourse, Eph. iv. 29. note 1. See Gal. iii. 27. note. The apostle means, that at their baptism they professed to put off the old man, and to put on the new, as is plain from his exhortation, ver. 12.

Ver. 9. The old man,]-is that which is called, Col. ii. 11. 'the body of the sins of the flesh,' and which is there said to be put off by the Christian circumcision; or, that profession which is made at baptism, of living agreeably to the precepts of the gospel. See Eph. iv. 24. note.

Ver. 10. Having put on the new.]-See Rom. vii. 17. note 1.; also Gal. iii. 27. where the putting on of the new man is thus expressed: As many of you as have been baptized into Christ, have put on Christ. See the note there.

Ver. 11.-1. Barbarian, Scythian.]-The opposition begun in the former clause is continued here; for the Scythians were the most savage of all the barbarous nations, as Herodotus informs us, lib. ii. The apostle's meaning is, that, in the Church of Christ, the most savage and cruel men who believe, enjoy all its privileges equally with the most civilized, and by means thereof may be sanctified, and become new men, and as such be accepted of God. 2. But Christ is all, and in all.]АλλTO TXIσ Xgiços. This is similar to 1 Cor. xv. 28. Ίνα η ὁ Θεος τα πάντα εν πασί, God may be all in all.' Wherefore, as the meaning of this latter That

passage is, 'That God may be ( νтα) over all beings in all parts of the universe; the meaning of the former may be, that the nature of Christ is communicated (5 Tavтa, Ess. iv. 142. 1.) to all men, and in all places of the world.' No man, whatever is his country or condition, is excluded from the benefit of a renewed nature, if he believe. This interpretation seems to be confirmed by the next verse. However, see another explication in the View prefixed to this chapter.

Ver. 12.-Î. Put on, therefore, as elected of God.]-Our translators have added the article here, which is not in the original, the elect of God; probably because they thought the apostle was speaking of persons elected to eternal life. But as he addressed this exhortation to the Colossians in general, I rather suppose he meant, persons elected to be the people and church of God; a sense in which the word election is used, Rom. ix. 11. xi. 5. See also Eph. i. 4. 1 Thess. i. 4. note.

2. Bowels of compassion. For the meaning of this expression, see 2 Cor. iv. 17. note 3. and Ess. iv. 34.

3. Kindness.-Xeasoτт properly signifies that sweetness of disposition, which leads men to comply with the innocent inclinations of others, and to speak to them courteously.

4. Humbleness of mind, &c.]-By exhorting the Colossians to put on the virtues here mentioned, the apostle insinuated, that these virtues are the members of the new man, which he told them they had professed to put on, ver. 10., just as the vices mentioned ver. 5. are the members of the old man, which he told them, ver. 9. they professed to put off.

Ver. 13. Even as Christ forgave you.]-The forgiveness of sin is ascribed to Christ, as well as to God, because he procured the new covenant by which believing penitents obtain forgiveness, and because, being the person by whom God will judge the world, it is by his sentence that pardon will actually be bestowed.

Ver. 14. Over all these put on love, which is a bond of perfection; a bond by which all the members of the new man are completed and compacted, as the dress is completed and adjusted when bound round the body with a girdle. By comparing love to the girdle wherewith the easterns bound their long robes in a comely manner round their body, the apostle insinuates that love to God and man is the principle which unites all the virtues, and renders them consistent and permanent.-Others, by a bond of perfection, understand a bond whereby all the members of Christ's body are united. But as the apostle is speaking, not of the members of Christ, but of the new man, that interpretation cannot be admitted.

Ver. 15.-1. And let the peace of God.]-If this is an Hebraisin

hearts, to which also ye are called (») in one body; and be ye thankful.2

16 Let the word of Christ' dwell in you richly; AND (, 162.) with all wisdom teach and admonish (izures) each other,2 by psalms, and hymns, and spiritual songs,3 singing with grace in your hearts to the Lord.

17 And whatever ye do in word or in deed, Do all in the name of the Lord Jesus, giving thanks to God, even the Father, through him. (See Eph. v. 20. note.)

18 Wives, be subject to your own husbands, as it is fit in the Lord. (See Eph. v. 22.)

19 Husbands, love Your wives,' and be not bitter against them.

20 Children, obey YOUR parents in all things, for this is well-pleasing to the Lord.

21 Fathers, do not exasperate your children, lest they be discouraged. (Eph. vi. 4.)

22 Servants, obey in all things YOUR masters according to the flesh, not with eye-services, as men-pleasers, but with integrity of heart, As fearing God. (Eph. vi. 6.)

23 And whatever ye do, work it from the soul, as WORKING to the Lord, and not to

men ONLY;

24 Knowing that from the Lord ye shall receive the recompense of the inheritance; for ye serve the Lord Christ.

believers in the life to come, rule in your hearts, through the exercise of the virtues I have recommended; to which happiness also ye are called by God, who has joined you together in one body, that ye may love and support one another. And be ye thankful to God, who has bestowed on you so excellent an hope.

16 Let the doctrine which Christ spake, and which he inspired his apostles to speak, be often recollected by you; and with the greatest prudence teach and admonish each other, by the Psalms of David, and the other hymns recorded in Scripture, and by such songs as yourselves or others have uttered by inspiration of the Spirit; singing them with true devotion in your hearts to God. 17 And whatever ye speak or do, do all agreeably to the character and will of the Lord Jesus. And instead of the thanksgivings which the votaries of Bacchus offer to him, as the giver of good things to men, give ye thanks to God, even the real Father, from whom all good things come; and do so, not through the mediation of angels, but through the mediation of Christ.

18 As to relative duties, my command is, Wives, be obedient to your own husbands, whether they be Christians or heathens, as it is fit on account of your professed subjection to the Lord, and as far as is consistent with your superior obligation to him.

19 On the other hand, Husbands, treat your wives with kindness, and do not use bitterness when ye reprove them, lest it estrange their affection from you, and make them negligent of their duty.

20 Children, while ye are in your parents' family, and depend on them, be obedient to them in all things relating to your education, and to your deportment; for this is well-pleasing to Christ.

21 Fathers, do not exasperate your children by harsh commands, or by rebuking and chastising them more severely, and more frequently, than their faults deserve, lest they be discouraged.

22 Servants, obey in all things not sinful, your masters according to the flesh, whether they be heathens or Christians, serving them well, not only when their eye is on you, as men-pleasers do, but also in their absence, from the rectitude of your own disposition, as fearing God, whose eye is always on you.

23 And whatever service ye perform, whether it be easy or burdensome, work it from the soul, cheerfully and faithfully, as working to the Lord Christ, whom ye cannot deceive, and not to men only; (See Eph. vi. 7. commentary.)

24 Knowing that from the Lord ye shall receive, for your faithful services, the recompense of the inheritance of heaven, (chap. i. 12.); an inheritance infinitely better than those which your lords possess: For in being faithful to them, ye serve the Lord Christ.

for great peace, the meaning of the exhortation is, Study to be of a remarkably peaceable disposition. Yet as, in the parallel passage, Philip. iv. 7. this is termed, 'the peace of God which surpasseth all understanding,' I take the sense to be as in the commentary. See Philip. iv. 7. note 1.

2. And be ye thankful.]-According to Julius Pollux, the word xx, translated thankful, denotes persons who give, zzę, a favour to others. Beza, therefore, translates the clause 'Be ye beneficent;' in which sense the word is used Prov. xi. 16. rovn **%44595, a gracious woman. See, however, ver. 17.

Ver. 16.-I. Let the word of Christ dwell in you richly.]-Because the apostle, in this passage, gave the Colossians rules which they were to observe in conversing together, Pierce thinks yo TOU Xero means 'the discourse concerning Christ;' especially as the apostle immediately subjoins, and with all wisdom teach and admonish each other, by psalms,' &c. If this is the meaning of Logos Tou Xesov, the translation must run thus: 'Let the speech concerning Christ dwell richly among you.'

2. Teach and admonish (Aurous) each other.-Properly, izvTOS is the pronoun of the third person. Thus, Matt. viii. 22. Let the dead bury (xury) their dead.' But it is used likewise for the first person, Acts xxiii. 14. 'We have bound (izuru) ourselves with a curse; and for the second, Rom. xiii. 9. 'Thou shalt love thy neighbour as (izuro) thyself.' In the passage before us, and in ver. 13. izurus denotes the second and third person jointly, yourselves and others, or each other.

3. Psalms, and hymns, and spiritual songs.)-See Eph. v. 19. notes. 2, are poems which were composed to be sung, accom panied with a lyre or other musical instrument. That the brethren who were able to repeat the psalins and hymns recorded in the Jewish scriptures, or who had odes dictated to them by the Spirit, should repeat them, not only in the public assemblies, but in private meetings, to those who had not copies of the scriptures, or who were not able to read them, was extremely proper. By hearing these psalms and hymns recited or sung, and by joining in singing them, both their knowledge and their joy would be promoted. In these public and private meetings, such of the brethren as had the words of Christ committed to memory, were in like manner to instruct and admonish each other by rehearsing them.

4. Singing with grace. This clause, v zzer dovres, L'Enfant translates, Singing with joy in your hearts.' But that is an unu sual sense of the word xxes. Lord Barrington, Miscell. Sacra. p. 25. translates it, 'Singing with the gift of the Spirit in your heart.' But though it be true that x4es, grace, is sometimes put for xμ, a spiritual gift, Rom. xii. 3. 6. 2 Cor. i. 15. yet as this is a direction to the brethren in general, who could not all be inspired in singing, it is more natural to understand by zagrs, grace, a devotional spirit; especially as the word seems to be a general name denoting different qualities. Thus Eph. iv. 29. 'Ivo Sa xxx, "That it may give pleasure to the hearers.'-Col. iv. 6. 'Let your speech be always with grace;' let it always be courte. ous and pleasant.-According to Pierce, grace, applied to speech, signifies gracefulness or decency.

5. In your hearts.]-Here our translators have followed the reading of the Alexandrian and some other MSS. which have TRIS καρδικις in this clause.

6. To the Lord;]-that is, to God the Father, as is evident from the latter clause of the following ver. 17.-See Eph. v. 19, 20.

Ver. 19. Husbands, love your wives.]-Having commanded wives to be obedient to their husbands, he enjoins husbands to love their wives, and to govern them by affection, rather than by the rigour of authority.-In this precept, fidelity to the marriagecovenant is enjoined, as well as care to provide for the wife such conveniences as may be necessary to her happiness, agreeably to the husband's station.

Ver. 22. Servants, obey in all things.-Though the word oukos properly signifies a slave, our English translators, in all the places where the duties of slaves are inculcated, have justly translated it servant; because anciently the Greeks and Romans had scarce any servants but slaves, and because the duties of the hired servant, during the time of his service, are the same with those of the slave. So that what the apostle said to the slave, was in effect said to the hired servant. Upon these principles, in translations of the scriptures designed for countries where slavery is abolished, and servants are freemen, the word Sovus may with truth be translated a servant.-In this, and the parallel passage, Eph. vi. 5. the apostle is very particular in his precepts to slaves and lords; because, in all the countries where slavery was established, many of the slaves were exceedingly addicted to fraud, lying,