The Gospel has been manifested in Christ, as the power of God unto salvation. This power lies in its showing forth the Righteousness of God. Ignorance of this righteousness has been the cause of all unrighteousness in men

I. This ignorance was shared by the Jews, though they might boast of their religious privileges. They had lived in vice and ungodliness. The judgment of Christ would mark those who were with Him, and those who were against Him, whether Jews or Gentiles ..

II.

It might be asked, "If this be so, what advantage has the Jew over the Gentile?" Answer. He has had the blessing of knowing the goodness of God, as it never had been made known to the Gentile. The privilege of the Jew was not that he was a better man than the Gentile, but that he was shown the goodness of God. For, as the Psalmist had testified, the Law had not made men righteous, as a matter of course; it had given them the knowledge of sin. It showed them how evil they were, by showing forth the perfectness of God; having learnt this, they are brought to the Deliverer. In Him their sins are forgiven. This is Justification. They lay hold of Him by faith; they believe in the righteousness of God

III.

This was the case with Abraham. He believed God, and his faith was counted unto him for righteousness; for that which was God's he made his own. Circumcision was given to him as a seal of the righteousness then acquired. Even so now Jew and Gentile have received a sign of their acceptance by God, namely, the Resurrection of Jesus from the dead .. IV. Having been thus justified, we have peace in the knowledge that all good things are ours through Christ. We have joy also in the knowledge that the justification has passed upon all, even as did Adam's curse

V. This justification of all is no encouragement to sin. No, verily, for it signifies our being freed from sin. We are baptized into the death of Christ, that we may walk in newness of life. Therefore let us walk as redeemed, justified men

VI.

To illustrate and prove what he has said, St. Paul relates the history of his own experience. Once, he says (that is, perhaps, when he was a child, or before he had begun to strive after holiness), he was alive without the Law; but the commandment showed him sin, so he died. He found himself separate from God, shut up as in a prison, dead (ver. 9). He sought deliverance from sin, he yearned after the law of God; yet, try as he might, he could not obey it. But Christ delivered him out of his misery. In Him was found life VII. Therefore there is no condemnation for those who are in Christ Jesus, for they are free. Man in the flesh is condemned; man in Christ is under the law of resurrection, waiting for the adoption, to wit, the redemption of the body VIII.

The righteousness of God is yet further manifested in this, that His goodness was not shown upon mere fleshly descent; for the Old Testament is full of examples to the contrary. The Divine Will was one of infinite mercy and goodness towards all (we have had that declared previously in the very strongest language possible). This goodness was not exercised upon anything that man can take note of; the calling of the Jews at first, and now their rejection, were proofs of it. They bear witness that man does not earn or deserve of God, but that God shows Mercy, because Mercy is his Sovereign Will. The history of the Jews at last will prove this to all the world. This subject occupies three chapters, ending with the Apostle's solemn hymn of praise at the thought of God's unspeakable Love IX.-XI.

This closes the first part of the Epistle, the abstract statement of doctrine. The Apostle then shows carefully, and at length, the bearing of this doctrine upon practical life XII.-XV.

Salutations

XVI.

THE EPISTLES OF THE FIRST ROMAN IMPRISONMENT. (Acts xxviii. 11-31.)

WHEN St. Paul wrote to the Romans, he expressed his purpose of visiting them shortly (Rom. xv. 24). He came at length (about A.D. 61); but not as he had expected, for he was a prisoner,—not in custody, but, as we say, "under arrest." He could no longer pass from city to city, but was allowed to receive visitors at "his own hired house;" and his preaching was confined to those who were willing to seek him there. Yet, in the Providence of God, he was still working for all ages; for to this period we owe the precious writings which now come before us.

THE EPISTLE TO THE COLOSSIANS.

THIS is one of the most difficult, yet most instructive, of St. Paul's writings. Colosse (or Colassa) was a very ancient and at one time important city in Phrygia, though, at the time when St. Paul wrote, it seems to have lost much of its importance. It stood on the River Lycus, near the two greater cities of Laodicea and Hierapolis (Col. iv. 16). It is now called Chonas. We may safely gather, from expressions in the Epistle, that the Church of Colosse was not founded by St. Paul himself. He had twice passed through Phrygia (Acts xvi. 6, xviii. 23); but on neither occasion is there any mention of his visiting Colosse. There is much to make it probable that it was Epaphras who had first preached there (Col i. 7, iv. 12). We know nothing concerning this Church; probably it was far behind those of Europe in numbers and outward show. Philemon was apparently the principal member of it.

On coming to consider the Epistle itself, we have to inquire, Is it simply an outburst of affection, and a general declaration of the grace of God; or does it

bear reference to any dangers, errors of doctrine, or delusive schemes of holiness? There is no doubt that it does, and that St. Paul is warning against false teachers; seeking to deliver the Church from false practices, by which they declared that the soul's health would be fostered. What these errors were, it is not very easy to say. Partly they were Jewish (see ii. 16, 17), yet the argument is different from that of the Galatians. It would seem that the Galatians had looked to the Law as a means of justification; the Colossians, of sanctification. In the one case, the observance of the Law of Moses was declared necessary to complete man's justification before God; in the other it was said, "If you desire to be sanctified, to make any eminent advances in holiness, to attain to very deep knowledge in the mysteries of God, there are especial ways open to you. The ordinary form of belief will do for common minds; but, if you want perfection, you must add to your faith certain special observances, which will put you in communication with angels and spirits." These high-flown notions formed the groundwork of what was afterwards known as the Gnostic heresy. The name is derived from a Greek word signifying "knowledge," because the professors of it claimed a knowledge superior to that of the common people. Towards the end of the New Testament period, these heresies had assumed a most formidable aspect, and seemed to threaten the whole Christian faith. They arose from attempts to unite the faith of Christ with the speculations of heathen philosophy. These speculations had been directed to such questions as the origin of evil, the nature of God, of man, of the world. Doubtless there was much that was noble in them; some of the wise heathens had almost attained to the truth. The Persians, for instance, had for long ages believed in the existence of two powers-Good and Evil,-who were fighting together; the one dwelling in light, the other in darkness. But they believed, wrongly, that both these powers were eternal. Then also it was supposed that the Evil Spirit was the Creator of matter; that all material things were evil, as all spiritual things were good. It would be tedious to enter at any length into all the various attempts which were made to reconcile these and other similar speculations with the truth as it is in Jesus. The would-be reconcilers were at once met with a difficulty concerning the nature of Christ. If all matter was evil, Christ could not have literally and truly come in the flesh. Some, therefore, declared that He had only a phantom-body, with which He went about among men; others that He was a mere man upon whom a Divine Spirit dwelt from the time of His Baptism to His Crucifixion. Again it was taught by some that our flesh, being altogether evil, must be destroyed by violent acts of selfmortification: while others declared that, being so hopelessly bad, no gratification of it could make it worse; that men might therefore act as they pleased with it, and devote themselves to the freedom and growth of their spiritual powers.

It is impossible to say how far these, or any of these, notions were developed at Colosse; but it is evident that the germs of mischief were there.

Against them St. Paul declares, in the strongest manner, the twofold nature of Christ. He is the "image of the invisible God" as well as the "first-born of every creature;" that union with Him is the source of sanctification; that the more this union is realized the nearer will perfect holiness, perfect freedom of body and spirit, be attained. He shows that Christ is the fountain of all knowledge, as well as the head of all things, far above angels, and principalities, and powers.

The Gnostic heresy has passed away, and we look back upon it with wonder, amazement, horror. Yet the need of the Epistle ever remains to the Church. It is an abiding warning to us against any affectation of wisdom, which sets itself against the wisdom of God; against any artificial devices (penances and the like) to procure holiness; against hungry speculations which lead us away from Christ. The Romanizer who turns Holiness into an idol, by seeking it rather than God, and so is deceived by counterfeits of it-who is afraid of truth and knowledge lest they should interfere with his prejudices—and looks with dislike and distrust upon the growth of science; the Rationalist who boasts of his search after Truth, who asks questions boldly, and rushes in his folly with a mind undisciplined into the most solemn things of God-who is led by intellectual pride, and not by the love of purity; both will find true health and comfort in this work of the prisoner at Rome, who was so holy, so free, so tolerant, because he was filled with the Spirit of Christ.

Is closely connected with that to the Colossians, having been written at the same time, and sent by the same messenger. It is short, yet singularly interesting, being a private communication from St. Paul to a friend-a model of Christian letter-writing. The high Christian courtesy of St. Paul; the dignity which could afford, when occasion was, to be playful; his largeness of heart, all shine forth conspicuously. There is tact and exquisite delicacy and skill in it. The bearer of the letter, Onesimus, had been a slave, who had first robbed his master and then escaped to Rome; probably reckoning that he might safely hide himself in the crowded capital from the pursuit of his master. But, by some wonderful leading of God's providence unknown to us, he was brought into contact with St. Paul, who converted him to the faith of Christ. The Apostle would gladly have retained him, so useful was he, but he felt himself bound to urge Onesimus to make good the wrong he had done. Considering, however, the heavy penalties which the Roman law permitted, it was a hazardous undertaking for Onesimus thus again to put himself in his master's power. Philemon was a Christian, it was true, but he was only a recent one, and might possibly forget in his passion the lessons of mildness and forgiveness which he had but lately learned. St. Paul, therefore, gave the runaway a letter to his master, to entreat for him a gracious reception.

The Apostle begins with acknowledging Philemon's liberality in other matters (4-7); he asks as a favour, yet shows that he might demand as a right, this grace for Onesimus (8), reminding Philemon that it was to St. Paul that he owed everything (19). Again, he makes, as it were, common cause with the delinquent ("my son Onesimus," v. 12). Then he promises playfully that the

returning runaway shall henceforth be what his name implies-"useful," "gainful;" and concludes by expressing his entire confidence that he, " Paul the aged,* Paul the prisoner," has only to ask, and it will be done, yea, even more than what he asked.

It has been asked whether St. Paul's conduct does not furnish some colour for the wickedness of slave-holding. The answer is,-St. Paul here, as everywhere, commands obedience to the law (cf. note on the Epistle for the Fourth Sunday after Epiphany). To keep one runaway with him would have done nothing towards uprooting the abomination: the law existed; the reform must go to the foundation, and rescind that law, not encourage individual breaches of it. History shows that it has done so; wherever the religion of Christ has prevailed, there slavery has disappeared.

THE EPISTLE TO THE EPHESIANS.

WRITTEN about the same time as the two preceding, and sent by the same messenger (cf. Col. iv. 7; Eph. vi. 21), there is not evidence enough to decide whether this or Colossians was written first; but there is some amount of probability in favour of the order in which they are here placed.

Ephesus, on the river Caystrus, the capital of Proconsular Asia (“ the light of Asia," it was sometimes called), was famous throughout the world for the temple of Artemis (English Version, "Diana "), a building of such magnificence as to be counted among the seven wonders of the world. Being the chief seat of Eastern heathen superstition, it was greatly interested in the preservation of the old idolatries; if they should fall, the pre-eminence of Ephesus would be in danger. So thought its people.

They knew not that the Temple of Artemis was to give place to a spiritual temple, the glory of which was as real as that of the other was false. Ephesus was one of the earliest fortresses of the Christian faith. Two of "the very chiefest Apostles " bestowed their labours upon it; St. Paul being, under Christ, the beginner, and St. John the finisher, of its faith. It was then indeed "the light of Asia."

St. Paul first visited it on his way from Athens to Jerusalem, in his second missionary journey (Acts xviii. 19, 20); but was unable to tarry. He found the Jews, however, so ready to hear him that he promised to return; and mean time left Aquila and Priscilla, who were soon afterwards joined by the Alexandrian Apollos. St. Paul left Jerusalem after a short visit, and returned to Ephesus (Acts xix. 1). Finding there a field which amply repaid all the labour bestowed upon it, he remained three whole years (Acts xx. 31). He had begun as usual, in the Jewish synagogue; but finding that "divers were hardened," and opposed themselves to his preaching, he left them altogether, and disputed daily in the lecture-room of a heathen philosopher (Acts xix. 9). This was evidently a more formal breach with the synagogue than anything which had hitherto taken

*That St. Paul was over thirty years old at the time of Stephen's death is proved from the fact that he was a member of the Sanhedrim (Acts xxvi. 10). Supposing him to have been thirty-five at his conversion, he would now be about sixty-one. But no doubt his mighty labours and sufferings had set upon his weak and shattered frame, long ere this, the marks of premature old age.