as to its origin. In the modified form given to it by Klépper it scarcely seems worth contending for δέ: all.
It is noteworthy that Paul does not, as in Galatians, attack this teaching by arguments drawn fromthe Ο.Τ. This has been explained by the view that the errors were not doctrinal but practical. But this seems to be improbable, and it is more likely that Paul does not establish his positions by proof passages because this would have been unconvincing to his antagonists, who might perhaps have evaded their force by allegorical interpretation. His refutation consists partly in pointing the moral of their own experience, partly in a positive exposition of great Christian truths with which the false teaching was incompatible, partly in direct attack. In recalling them to their own experience of salvation, he is throughout suggesting that the Gospel which had thus proved its power in them stood in no need of being supplemented ; all that was necessary was for them to hold firmly by the form in which they had learnt it, and strive continually to appropriate its meaning and power more completely. The teachers by failing to hold fast the Head were cutting themselves off from the source of life. He reminds his readers that they had passed into the kingdom of the Son from the realm of darkness, they had received deliverance, the forgiveness of sins, had been reconciled to God, and been qualified for the saints’ inheritance in light. They must be loyal to the truth they had heard, walk in Christ, rooted and built up in Him. This truth was not proclaimed to and tested by them alone, it was proved by its rapid extension in the world. Doctrinally the false teaching was tacitly refuted by an exhibition of the true place and work of the Son. He is the image of God, Lord of the universe, in whom all things were created, including all ranks of angels. They were created through Him and even for Him, so that as to origin they were dependent on, and as to end subservient to Him. The whole fulness dwelt in Him, and therefore reconciliation of all things to God, again including the angels, could be made by Him. And thus not only is there no room for angelic mediators; they themselves needed to be reconciled to God. It is in Christ that all the fulness of the Godhead dwells ; it is in Him that all the treasures of wisdom and knowledge are hidden. His death abolished the Law and spoiled the principalities and powers; hence the precepts of the former held good no longer, and worship ought plainly not to be offered to the latter. Believers had died with Christ to these elemental spirits, and could no longer be subject to their restrictions. The direct attack may be thus summarised, This so-called “ philosophy” is only an empty delusion