Christian Law of Love. 11. A vague allusion to the day of salvation being near, contrasts strikingly with some that have been noticed in Paul's earlier letters.

Ch. xiv. 1-xv. 13. In this well-known passage (beginning, "Him that is weak in faith receive ye," &c.), St. Paul gives most admirable precepts of mutual forbearance, for the guidance of the Gentile Christians in their intercourse with those who retain the Jewish scruples about meats and days and other external observances. It is quite in the spirit of the advice to the Corinthians (1 Cor. viii.-x.), but is expressed in more general terms, not having been drawn forth by special facts, but designed to warn them against abiding dangers. 14. He courteously apologizes for speaking thus plainly to them, and is persuaded that they can remind each other of what is right. 17. He details his plans for his next ensuing labours, including (on the completion of his charitable errand to Jerusalem) an early visit to Rome on his purposed voyage to Spain.

Ch. xvi. 1. Phebe, the bearer of the letter, is commended to their good offices, and numerous salutations are addressed to Christians at Rome. 17. The apostle warns them against selfinterested mischief-makers. 21. He gives the salutations of Timothy and others with him at Corinth; and Tertius, the scribe who writes for the apostle, gives his own salutation. 25. A fine doxology concludes the Epistle.

EPISTLE TO THE COLOSSIANS.

(A.D. 62.)

THE foregoing Epistle (to the Romans) was written from Corinth on the apostle's third missionary journey. He went thence (as we read in Acts xx. 3—xxi. 17) through Macedonia, by Troas, Miletus, Tyre and Cæsarea, to Jerusalem, carrying the contributions of the Macedonian and Achaian churches for the poor Christians of Judea, as purposed by him when he wrote the letter to the Romans (xv. 25-28). At Jerusalem he

was arrested and sent to Cæsarea; whence, after two years' delay, he was sent to Rome by Festus, on his own appeal from the provincial tribunal to that of the emperor. His next four letters (to the Colossians, to Philemon, the Ephesians and the Philippians) were written during his detention at Rome while awaiting his trial. The nature of that custody was described at the end of the book of Acts. It allowed him, not only to "dwell in his own hired house and receive all that came in unto him," but also to write freely to distant churches and friends. Is it not probable that, in the obscurity of the Jewish accusations against him, both his conversations and his letters, thus freely permitted, may have been looked to as possible sources of illustrative evidence on the pending trial? Of that trial we have no record; but, either after trial or without trial, the apostle was certainly set at liberty.

Colosse was an ancient, but somewhat decayed, city of Phrygia, the neighbouring cities of Laodicea and Hierapolis having risen while it declined. The chief or only interest attaching to it is as the seat of an early Christian church, to which an apostle wrote a still existing letter.

It does not appear that Paul had ever been at Colosse, though some think he may have been there when he travelled, as he is twice recorded to have done (Acts xvi. 6 and xviii. 23), through Phrygia and Galatia. But, on the other hand, Paul in this letter speaks of " having heard of their faith" (just as he does to the Roman church), and not of being "thankful on each remembrance of them," as he does to churches planted or already visited by him. Indeed, the 7th verse of this Epistle speaks of Epaphras in terms that naturally lead us to consider him as having been the founder of the church. at Colosse. They had "learned the grace of God from

Epaphras;" and he (now at Rome*) had informed the apostle of their "love for him in the spirit" (i. 7, 8; iv. 12). From ch. ii. 1, also, it is natural to conclude that neither the Colossians nor the Laodiceans had seen Paul's "face in the flesh." One Archippus was at this time presbyter, or bishop, of the church at Colosse (iv. 17). Probably Epaphras, Archippus and Philemon (the last of whom will be more particularly mentioned soon, and in whose house the church at Colosse held their meetings), were among the earliest heralds of the Gospel at Colosse, having heard Paul's announcement of it at Ephesus during his long residence there (Acts xix. 9, 10). The Epistle dates itself as written during the apostle's captivity: "Remember my bonds." And the P.S. is correct in repeating, from the letter itself, that it was sent by Tychicus and Onesimus as bearers. The former, an Asiatic, probably of Ephesus, had accompanied Paul on his last journey to Jerusalem, and is named by him afterwards in his letters to Titus and Timothy as an active emissary on similar occasions to this which now takes him to Colosse. Of Onesimus we shall learn more particulars in connection with the letter to Philemon, which was sent to Colosse by the same bearers.

The Epistle to the Colossians presents no pressing difficulties of interpretation. It has a breadth and comprehensiveness of topics which fit it for general Christian use. It implies the same view of the equality of Gentile and Jew in the kingdom of Christian faith, which was set forth with laboured argument and illustration in the

* Epaphras is, in the Epistle to Philemon, of the same date exactly (ver. 23), called by St. Paul his "fellow-prisoner in Christ Jesus;" and by the same term he, in this Epistle to the Colossians (iv. 10), describes Aristarchus, a Thessalonian who had been his fellow-voyager to Rome. By "fellow-prisoners" is probably only meant that they shared his lodging, which was his prison, whether theirs literally or not,

letter to the Romans; but it does not argue the matter again. It is eminently a practical Epistle. And the apostle designed it to be read beyond Colosse, as he bids his friends (iv. 16), after reading it among themselves, "cause it to be read also in the church of the Laodiceans; and that ye likewise read the epistle which you will receive from Laodicea." From this last injunction we necessarily conclude that the apostle wrote at the same time, and sent by the same messengers, a letter to Laodicea. There is no such letter of Paul's, indeed, now extant by name;* but (as will be shewn in its proper place) the letter known as that to the Ephesians is, in all probability, the one here alluded to.

ABSTRACT OF THE EPISTLE TO THE COLOSSIANS.

Ch. i. 1. Timothy is united with the apostle in the salutation. 3. Paul thanks God for what he hears of their Christian faith and heavenly hope, and prays for their worthy conduct as those who have been "delivered from the power of darkness, and translated into the kingdom of God's beloved Son;" in whom they are ransomed, or redeemed, and their former sins are forgiven. 15. Christ is the representative of the Almighty, the first-born of the new spiritual creation, in whom all things in heaven and earth† have been created (anew). 19. For it pleased God that "all fulness" should dwell in him, and that things on earth and things in heaven † should be re

* A short Latin letter under this title, made up of nineteen verses from the Epistles to the Galatians and Philippians, is evidently a more recent attempt to supply the missing letter to the Laodiceans.

+ Surely Jews and Gentiles must be the things in "heaven and earth" (vers. 16 and 20). See Locke's Paraphrase on Eph. i. 10, where the same language occurs (being written at the same time). The Jews were the ancient kingdom of heaven. "The whole family in heaven and earth" (Eph. iii. 15) form the Gospel kingdom.

The full phrase is, created anew, new creation, new creature (2 Cor. v. 17; Gal. vi. 15). So the new man (Eph. ii. 15, iv. 24; Col. iii. 10). When new is not expressed, it is to be understood, therefore, in the apostle's descriptions of the creation in Christ.

conciled together by his cross. 21. Thus the Colossians, formerly alienated in heathenism, have been reconciled; let them only be firm and true to their Christian faith. 24. As for Paul himself, he rejoices to suffer for Christ's church, while declaring the revealed mystery of Divine love to the Gentiles, and striving to present every disciple as a full-grown man in Christ.

Ch. ii. 1. The apostle expresses his anxiety for the Colossians and Laodiceans, and all churches not personally known to him, that they may be firm in Christian truth, and not lay down their Christian comforts and hopes for the adoption of any more specious doctrines. 3. The Gospel is the truest wisdom, whatever "enticing words" there may be by which any man may seek to allure them from it. 9. In Christ is the fulness of Divine inspiration; and their fulness is in him as the Head of the new dispensation. 11. In him they are spiritually made the people of God, burying their former sins (as it were) with Christ in baptism, and rising again thence to new life with him; while the written ordinances of the fleshly Judaism are blotted out and nailed to his cross. 16. Let them resist, therefore, the imposition of Jewish traditions respecting clean and unclean meats and holy days, and affected self-humiliation and angel-worship, and hold to Christ as the Head of the great body to which they belong.

Ch. iii. 1. Those who are risen with Christ from the life of the flesh, should set their affections on things above, and let their members truly die to earthly and shameful lusts, such as they once walked in while they were heathens. 8. They must put off all unsocial and unkind feelings as their "old man,” having put on "the new man, who grows continually in the knowledge and likeness of Him that created him.” 12. The apostle exhorts them tenderly to mutual charity and peace and social worship. 18. He gives special precepts to husbands and wives, children and parents, slaves and masters.

Ch. iv. 2. He asks for an interest in their prayers, that, though in bonds, he may still find an opening for his apostolic labours. 5. Cautions them how to behave towards unbelievers. 7. Refers them to the bearers of the letter for information respecting himself. 10. Greets them from Aristarchus, Mark