An Exposition Upon Colossians, Analysis 2
THE ANALYSIS of the second Chapter.
TWo things are conteined in this Chapter. First, the continuation of the exhortation begun in the 23. verse, of the first Chapter, to v. 7. Secondly, a dehortation, from verse 8. to the end.
The exhortation is continued two waies: First, By alleaging more reasons, v. 1.2.3. Secondly, by prolepsis, remouing sundry obiections, v. 4.5.6.7.
There are three reasons to presse them to care of perseuerance in the doctrine they had receiued: The first reason is taken from the care of the Apostle, for the deliuerie and defence of the Gospell, in these words, I would you knew what great fighting I hauehave for your sakes, and for them of Laodicea, and for as many as hauehave not seene my face in the flesh, vers. 1.
The second reason is taken from the effects of the Gospell, and they are two: 1. consolation, that your hearts might be comforted: 2. louelove, and knit together in louelove.
The third reason is taken from the adiuncts of the Gospell, and they are three: First, certaintie, vntounto all riches of full assurance of vnderstanding. 2. Sublimitie, to the acknowledgment of the mysterie of God euen the Father and of Christ, v. 2. Thirdly, perfection in these words, in whom, or, in which are hid all the treasures of wisdom and knowledge, v. 3.
Thus of the reasons; The answer of obiections followes.
Ob. 1. Why doth the Apostle vrge vsus so largely with this exhortation. Sol. This I say lest any beguile you with inticing words.
Ob. 2. But how doth he know our estates being absent. Sol. To this he answereth, that though hee were absent in the flesh, yet he was present in spirit,
Ob. 3. But is it charitie to entertaine surmises of vsus, Sol. He saith he did reioyce in their order and stedfastnes present; But he wrote this to warne them to take heed.
Quest. Tell vsus at once what you would hauehave vsus do. Answ. v. 6.7. two things are to be done: the first concernes holy life, the second faith. Concerning holy life, there is first a precept, walke on. secondly, a rule, after which that precept is to be squared, viz. as yee hauehave receiued the Lord Iesus Christ. Concerning faith, there is first a precept, they must be rooted, built vp, and stablished. secondly, a rule, as they had been taught.
And thus of the exhortation: The dehortation followes, from v. 8. to the end. There are three parts of the dehortation. First, he setteth downe the matter from which he dehorts, v. 8. Secondly, he giues six reasons to confirme the dehortation, from vers. 9. to 16. Thirdly, he concludes and that seuerally from v. 16. to the end.
In the 8. verse he sets downe three things from which he dehorts. 1. From Philosophie, which he calls vaine deceits. 2. From traditions of men. 3. From the ceremonies of Moses, which he calls the rudiments of the world.
The reasons are, 1. because they are not after Christ, v. 8. 2. Because in Christ there dwels all the fulnes of the Godhead bodily, v. 9. where note an excellent description of Christ; In him, he notes his person; the Godhead, his diuine nature; corporally, his humane nature, and dwells, the vnion of both; and for the measure, it is in all fullnes.
3. Because we are compleat in Christ, without any of these things, v. 10. Here note the persons, yee, the time, are, the benefit, compleat, the author, Christ, the limitation, in him.
4. Because we are circumcised without hands, and therefore need not circumcision made with hands, and consequently no ceremonies. This reason is propounded, v. 11. & confirmed by prolepsis, v. 12.
Concerning Circumcision without hands fiue things are to be noted. 1. the persons, yee. 2. the time, are. 3. the manner, set down negatiuely, without hands. 4. the form of it, affirmatiuely, putting off the bodie of the sins of the flesh. 5. the efficient cause, the circumcision of Christ.
Ob. But it followes not we are circumcised without hands, therefore need not circumcision with hands. Sol. It followes to vsus now in the new Testament, because we hauehave baptisme in steed of circumcision with hands: we are buried with Christ by baptisme.
Ob. But was not Circumcision a more liuely signe. Sol. It was not, which he shewes to be true, both in respect of mortification, buried with him, and in respect of viui…ication, raised vp together with him by baptisme, which is amplified by setting downe what is required in them to whom baptisme is thus effectuall, viz. the faith of the operation of God.
5. Because none of these can helpe vsus in miserie, nor further to happinesse, when we want it, v. 13. The words in themselues expres a twofold estate of Christians, First, what they are by nature, and so 1. they were dead in actuall sinnes. 2. they were in the vncircumcision of the flesh, in respect of originall sinne. Secondly, what they were in the state of grace, 1. they were quickned. 2. they were forgiuen all their sinnes.
6. Because Christ hath cancelled the Chyrographie that was against vsus, which were these ceremonies, v. 14.15. concerning these, two things may be noted. 1. what the ceremonies were in themselues. 2. how the Church was discharged of them.
For the first, they were for honor, ordinances of God, for vse, hand-writings, for effect, they were against vsus.
For the second, Christ on the crosse cancelled them, fastned them, and tooke them out of the way: yea hee spoiled the deuills, and triumphed ouer them openly, who had the power to serue execution for forfeitures, v. 15.
Thus of the reasons: the conclusion followes from v. 16. to the end. The conclusion hath three branches. For first hee concludes against ceremonies, v. 16.17. Secondly, against philosophie, v. 18.19. Thirdly, against traditions, v. 20. to the end.
In the conclusion against ceremonies, note 1. the things which are named to bee abrogated, viz. the respect of meats and drinks. 2. of times, which are threefold, 1. daies. 2. moneths. 3. Sabbaths, these are the things, v. 16. The reason is v. 17. because these are but shadowes of things to come, and the bodie is Christ.
In the conclusion against philosophie, note first the thing which in speciall hee reasons against, viz. Angell-worship. Secondly, the reasons by which he condemnes them that brought it in, 1. they did it hypocritically, vnderunder pretence of humblenes of minde. 2. they did it ignorantly, aduancing themselues in things they neuer saw. 3. they did it proudly, rashly puft vp in their fleshly minde. 4. they did it dangerously: their danger is laid downe, and amplified; Laid downe in these words, not holding the head, amplified by a digression into the praises of the mysticall bodie of Christ, 1. for ornament, furnished. 2. for vnion, knit together by ioynts and bands. 3. for growth, increasing with increase of God.
In the conclusion against traditions, obserue, first the matter condemned, why are yee burthened with traditions, amplified by the kinds, touch not, taste not, handle not, v. 21. Secondly, the reasons, 1. yee are dead with Christ, v. 20. 2. Yee are dead from the rudiments of the world, therefore much more from traditions. 3. They are burthens. 4. The matter of them is light, and vaine, and idle, v. 21. 5. They all perish with the vsing. 6. They are after the commandements and doctrines of men, v. 21.
Ob. But there seemeth to be a depth in them. Sol. He confesseth that they hauehave a shew of wisdome, and that in three things. 1. In voluntarie religion. 2. In humblenes of minde. 3. In not sparing the bodie. But yet he censures them two waies. 1. It is but a shew all this. 2. It with-holdeth the honor due vntounto the bodie, neither hauehave they it in any estimation to satisfie the flesh. v. 23.