wns necessary to the snlvation of men, but left something to be suffered by member8 like the apostle as o. means contributory to their own salvation. Roman Catholics baec upon this passage their doctrine of supererogatory mel'it and indulgences. Some Pro- testant divines think this position is to be met by distinguishing part of Christ's sufferings as vicariously satisfactory and part as merely edifying by way of example, and ropresent the apostle as supplementing, not the first, but the last kind of suffering. 'l'his view is subject to the grave objection that there were no sufferings of Christ that were not vicariously satisfactory, as there were none that were not likewise designed for edification, comfort, and example. The Roman Catholic view is unsountl, (") because it contradicts the whole tenor of Scripture (John xix. 30; Heh. x. 1-15); (f3) because it is absurd, for if the apostle supplied in his suffering what Christ failed to supply, nothing remains for other saints to supply by their sufferings. (3) The apostle shows in the context that bis work was not to redeem, but to edify the Church. What, then, is the meaning of the apostle's statement? That the sufferings of the members of Christ are the sufferings of Christ; for the Church is bis body, in which be exists, lives, and therefore suffers. All the tribulations of the body are Christ's tribulations. 2. TM design or intent of the apostle's sufferings. "For his body's sake, which is the Church." It was for the extension and edification of the Church. He suffers in his natural body-" in my flesh "-for the mystical body. He teaches us: (1) That we are to seelc the advancement of the cause of <Jhrist above our own personal comfort. (2) That we ought to endure sufferings because theiJ concern the good of others more than ourselves. (3) That we are not to take care for the flesh or serve the flesh. (Rom. xiii. 14 ; Gal. vi. 8.) 3. The spirit in which the apostle bore his varitd sufferings. " I now rejoice in my sufferings for you." (1) Because they were the means of nnspeakable blessing to the Gentiles; (2) because they would confirm the faith of the Colossians and encourage them to bear suffering with like patience; (3) because they would con- tribute to the apostle's own ultimate blessedness (Heb. x. 34 ; 1 Pet. i. 6, 7). IJ. THE SPECIAL DISPENSATION ASSIGNED TO THE APOSTLE FOB. THE BENEFIT OF THE GENTILES. "Whereof I was made a minister according to the dispei;sation of God which was given me to you-ward, to fulfil the Word of God; even the mystery which bath been hid from all ages and generations, but now bath it been manifested to his saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the Hope of glory." 1. The apostle's peculiar mission to the Gentiles. He calls himself here "a minister of the Church," as he bas just called himself "a minister of Christ." His commission is from God himself. "A dispensation of God is given to me." God is the Dispenser of nil good things to his Church. Hence we infer (a) that the efficacy of the Word depends much upon God's appointment of his servants; (b) that his servants ought to be regarded with confidence and love, because they are God's ambassadors and make the Word of God their sup!'eme r1:1le in dispensing the things of God; (c) that the commis- sion ought to be executed with all faithfulness and diligence (2 'l'im. iv. 1, 2; 2 Cor. ii. 17; iv. 2). 2. The design of the dispensation given to the apostle. "To fulfil the Word of Go<l." 'l'hat is, to give its complete development to the Word of God-" to give its fullest amplitude to, to fill up the measures of, its foreordained universality." Every minister is bound "to fulfil the Word of God" in his ministry, (1) by preaching the whole counsel of God (Acts xx. 27); (2) by rightly dividing the Word of truth according to the wants of the hearers; (3) by the application of the promises of the Word (Luke iv. 21); (4) by bringing men to fulfil it in a gospel obedience (Rom. xv. 18). 3. 1'!1e long-hid but now revealed mystery of the gospel. (1) It is" Christ in you, the Hopo of glory." Here is the trne mystery of godliness. It is not Christ, but Christ freely given to the Gentiles. (a) Christianity is Christ in the heart. "He dwells in our hearts by faith" (Eph. iii. 18). Ho lives in us (Gal. ii. 20). Ho is in us (2 Cor. xiii. 6) if wo are not reprobates. If he is in us, then(") we must continue to live by faith (Gal. ii. 20); (f3) we may expect to receive "all the treasures of wisdom au,l knowledge" that are "hid in him" (eh. ii. 3); (-y) we may look for larger measure, of his love (Eph. iii. 18); (11) we must keep holy hearts, for he will not dwell in an "evil heart of unbelief"-" The heart is Christ's chamber of presence : shall we nut, therefore, keep it with all dili~enco?" ( ,) tho grace of Christ will be efficacious again,t all temptations (2 Cur. xii. 9). (b) Christ iu the heart is the Hope of gl0ry. (a.) Uc is 40 THE EPISTLE TO THE COLOSSIANS. [cu. 1. 1-20.
express!~· cnll<'d "our Hope" (1 Tim. i_. 2; eh. i. 4, 23). (/3) He is the Hope of glory been use I!<' ha!', as our _Fororunner, ~amcd the anchor of our hope within the veil, nnd fat'reaed 1t to the two immutable things-the oath and the promise of God-in which it wns impossible that he should lie. (-y) 'l'he resurrection of Christ establishes this hope (1 Cor. xv. 19). We should be of" all men most miserable" without it. (3) W.o ~hould rea~ the Word, that ''. throug:i,. patie~ce and comfort of the Scriptures wo mnv have hope (Rom. xv. 4), seemg Chnst therein as the p;round of our hope for eternity. (•) There is no hope for man apart from Christ. (2) The mystery was long hid from the world. •• Hid from ages and from generations." (a) This does not mean that thr fut~ &.'llntion of ~.he Ge1;1tiles was unkno~vn in ancient times; for the prophets are ful of 1t (Isa. lx. 3; 1:rn. 2; liv. 1-3). (b) But the mystery was that the Gentiles shoula be admitted t-0 the blessings of salvation on equal terms with tho Jews. (3) The mystery was at last made known to the saints (a) by revelation to the apostle (Eph. iii. 5); (b) by preaching (eh. iv. 4; Titus L 3); (c) by prophetic exposition (Rom. xvi. 26); and (d) by the actual com-ersion of the Gentiles themselves without their conformity to Jewish usages.-T. C.