EASTER-DAY.-Coloss. iii. 1—7.

Nature of the Passage.-An exhortation to a life of faith and holiness, as alone consistent with Christian profession.

Chief Lesson.-The heart must be fixed on heaven.

Secondary Lessons.-The Christian is dead to sin, but alive to Christ, and in Christ. There is no real union with Christ where there is no holiness.

EXPLANATORY NOTES.

Verses 1, 2.-"If”- not in the sense of doubt, but rather since, or inasmuch as, "risen with Christ," see ch. ii. 12; that is, men are dead (by nature) in sins, Ephes. ii. 1, 5, but through the death of Christ for sin, and the resurrection of Christ as a seal that the atonement was complete, they rise from that state of spiritual death and receive spiritual life; John vi. 33; x. 10; xi. 25; Rom. viii. 6. They are exhorted therefore to make heavenly things the objects of their pursuit, desire, and affections; to seek them, like the merchantman seeking goodly pearls, Matt. xiii. 45, and to set their affections (Greek, mind) on them, as counting all other things comparatively worthless, Phil. iii. 8.

Note the especial attraction of "the things above," viz., that Christ is there. Compare the Psalmist's experience, Ps. xvii. 15; see also Is. xxvi. 8, 9; Habak. iii. 17, 18.

"Things on the earth," pleasure, wealth, fame, power. These are not all in themselves sinful; Christians may be rich, powerful, renowned, as Abraham, David, Job; and there are lawful recreations. But the heart must not be set on them. Doing this was Hezekiah's fault, Is. xxxix. 1, 2 and Nebuchadnezzar's sin, Dan. iv. 30. See also Luke xii. 16; xvi. 19.

Learn thence the vital difference between the worldling and the Christian; the former has his portion here, and looks not beyond, Ps. xvii. 14.; Luke xvi. 25; the latter desires (longs for) a better country, Heb. xi, 13—16.

What are those things above which the Christian seeks? The enjoyment of God's presence, Rev. vii. 15; bearing Christ's image, Ps. xvii. 15; 1 John iii. 2; perfect peace, Rev. vii. 16, 17.

Verse 3.-"Dead." This image must be carefully distinguished from the use of the same word in Ephes, ii. 1. In the latter case the man has no spiritual life towards God, no heart or power for his service, but has life for the world. Here on the contrary there is life in Christ and the death is deadness to the world, Rom. vi. 2-11; Gal. ii. 19, 20; an insensibility to the "things on the earth,” Acts xx. 24. This life is eternal life, and hidden, or safely kept by Christ in God.

He com

Note the security of the Christian, as St. Paul felt it, 2 Tim. i. 12. mits the keeping of his soul to God (now reconciled through Christ) and thus his safety is beyond the reach of any enemies. Compare, Matt. vi. 20; John x. 28; xvii. 12; vi. 39; 1 Peter iv. 19.

Verse 4.-Christ is our life, i.e., the source and giver of spiritual life, John i. 4; xi. 25; xiv. 6; Acts iii. 15; Gal. ii. 20; 2 Tim. i. 10.

"Shall appear," at the last day. Then the Christian's full privileges, now hidden, and subjects of faith, will be manifest. He will appear with Christ, 1 Thess. iv. 14 ; in glory, 1 Cor. xv. 49; Phil. iii. 21; 1 John iii. 2.

kr

Verses 5-7.-" Members" of the body, the seat of the sins here enumerated. The utter renunciation of Sin is figuratively described as the mortifying (or killing, like the crucifying in Gal. v. 24) of those members on the earth, the members of the naturally corrupt body. See also Rom. viii. 13.

APPLICATION.

On what object are our best affections fixed?

FIRST SUNDAY AFTER EASTER.-1 JOHN v. 4-12.

Nature of the Passage.-Didactic. The topics are much intermingled, as they are throughout the whole epistle; but the leading ideas are contained in the 4th and 5th verses. The Christian is there described as overcoming the world, and the great principle by which he overcomes is declared to be his faith in Christ's divinity. The other verses principally treat of the grounds of that faith.

Chief Lesson. The active nature of a real genuine faith.

Secondary Lessons.-The slave of the world is no true child of God. The Christian has witness in abundance from without, and witness also in his own heart. There is no medium state between having or not having Christ for our Saviour. EXPLANATORY NOTES.

Verses 4, 5.-"Whatsoever, equivalent to whosoever. Here is a struggle spoken of a victory-and the secret of victory. The struggle is between those who are born of God (as John i. 13; iii. 5, 6, 8,) and the world, that is unrenewed men, with their principles, maxims, and habits. See this struggle spoken of in John xvi. 33: Rev. xii. 11. There are also the remains of our corrupt nature even in the Christian's heart, and against these he must strive. This conflict is described in Gal. v. 17; Rom. vii. 15-24.

Then the issue of the struggle; the Christian overcomes. He may be sorely tried, like St. Paul in the chapter spoken of above, Rom. vii. ; like Peter, David, &c., &c., but by God's grace he gains the victory at last, Rom.vii. 25; viii.37; 1 Cor.xv.57. Note thirdly, the principle through which the Christian overcomes-his faith in Christ as God Incarnate. This is the corner stone of Christianity; without it there is no real stay and support for the Christian. Without it religion has no heart, and cannot raise its professors above the cares, passions, pleasures, and allurements of this life.

Verse 6.-Here and to verse 12 is given evidence or record that Jesus is God. This verse is one of great difficulty, but probably the Baptism and Death of Christ are referred to the beginning and end of his ministry. Also the water typifies purification and the blood atonement. In this latter sense note the important words "not by water only", shewing that an Atonement was man's great need and Christ's great work.

The witness of the Spirit is his inward influence in the heart, convincing it of Christ's true character. See John xiv. 17; xv. 26.

Verse 7.-The genuineness of this verse is much contested, and it is not wise to rely on it as a proof of the doctrine of the Trinity. Nor is it at all needful, as the doctrine can be abundantly proved by other passages.

Verse 8.-The Spirit bore witness to Christ at his Baptism; Matt. iii. 16–17. See the predictions in Is. xi. 2; lxi. 1.

Also after his Ascension the Spirit descended on the Apostles, Acts ii., and thus enabled them with great power to bear witness to Christ. The Baptism and the Death of Christ (water and blood) both testified to his Divine Mission, and thus the testimony of the three agreed.

Verse 9.-"The witness of men." Man must admit and act upon the testimony of his fellow man in numberless things.-Much more should such testimony as that given to Christ's Divinity be received.

To reject it is to act at total variance with the principles that regulate our conduct towards each other, (See also John x. 38.) and to charge God with deception. Verses 11-12.-See Col iii. 4.; Rev. xxii. 1; John i. 12; iii. 36; Gal ii. 20.

APPLICATION.

Are we striving by God's grace to overcome the world?

SECOND SUNDAY AFTER EASTER.-1 Peter ii. 19-25.

Nature of the Passage.-An exhortation (primarily to servants, but, in its full extent, to all Christians) to bear with patience the unjust persecutions to which they may be exposed; this exhortation the apostle proceeds to enforce, by holding up the example of Christ-his wonderful submissiveness under the sufferings to which He was subjected.

Chief Lesson. The duty of bearing persecution with patience.

Secondary Lessons.-Christian patience is a totally different thing from stoical insensibility; the latter arises from want of feeling, the former is based on a sense of submission to God's Providence. Christ our example, as well as our atonement. Christ's care for his disciples.

EXPLANATORY NOTES.

Verse 19.-The apostle is speaking especially to servants, verse 18; but there can be little doubt that he intended the exhortation to take a wider range; at any rate, we have the support of other Scripture for such an application.

Servants in those days, were almost universally bond-slaves, subject to the most tyrannical treatment without any redress. They were indeed the property of their masters, who could sell them, Lev. xxv. 39, 42; Deut. xxviii. 68; Matt. xviii. 25.

If a Christian slave endured then ill-treatment, suffering wrongfully, (i. e. without just cause) for conscience towards God, because God had placed him in that position, (verse 13,) such conduct was thankworthy; not indeed really meriting a reward, but yet such conduct as would be well-pleasing to God.

Verses 19, 20.-They were not to think that patience under deserved punishment, (buffeting) was a virtue to be gloried in; but they were to exercise the same resignation when oppressed without having given any offence.

This rule must be applied by us to our daily life. How hard it is to take reproof even when richly deserved! How ready we are to fly out against the reprover even though it be a friend, who wisely wounds to heal!

But far from this, let us welcome deserved censure, (Ps. cxli. 5; Prov. xxvii. 6,) and when unjustly oppressed, endeavour to overcome evil with good; Rom. xii. 21; Prov. xxv. 22.

Verse 21.-"Hereunto, &c." Christians are called, or required to display this patient, forgiving spirit; it is a Christian grace, and is needful to meet that persecution (in many various forms) which is sure to fall on all true Christians, (1 Thess. iii. 3; 2 Tim. iii. 12,) as it fell on their Lord and Master, John xv. 18-20. Verses 22-23.-Notice the two leading points, as connected with the preceding exhortation. Christ was perfectly holy, (1 Pet. i. 19,) yet who was ever so oppressed? (Lamen. i. 12.) His sufferings were greater than any man could undergo, yet they were borne without a murmur, and his dying prayer was for his murderers; Luke xxiii. 34. He pleaded not his own cause, but left it to the Righteous Judge of all to vindicate his aspersed character

Verse 24.-"Bare our sins," see Isa. xxvii. 4; Ps. liii. 4-6, 11; John i. 29; Heb. ix. 28.

"In his own body;" by his own actual sufferings He bore away our sins. "Dead to sins," the unrenewed man is dead to Christ, i.e., has no love towards Him, no life in heavenly things. The Christian on the contrary has no love for sin, no desire towards it, but lives to Christ.

Verse 25.-See Ps. cxix. 176; Is. liii. 6; Ex. xxxiv. 6; Matt. ix. 6,
Thus returned, those oppressed, afflicted Christians were safe.

APPLICATION.

Are we patient under injury?

THIRD SUNDAY AFTER EASTER.-1 Pet. ii. 11-17.

Nature of the Passage.-An exhortation to various Christian graces and duties, founded throughout on the Christian's relation to God, and the obligation he is under to glorify God.

Chief Lessons.-Holiness towards God. masters.

Obedience to earthly rulers and

Secondary Lessons.-The heart that is set on heaven must be kept unspotted from the world. The holiness of the Christian, an example to the ungodly, and an ornament to his religion. Rulers are ordained of God.

EXPLANATORY NOTES.

Verse 11.-"Strangers and pilgrims." The children of God are contrasted with the children of the world, Luke xvi. 8, in that this world is the home and portion of the latter, Ps. xvii. 14; Luke xvi. 25, whilst heaven is the home and portion of Christians, God's people are not at home here; see Ps. cxix. 19; they are but on a pilgrimage through this world to another; Gen. xlvii. 9; 1 Chron. xxix. 15; Ps. xxxix. 12; cxix. 54; Heb. xi. 13-16; Micah ii. 10.

Therefore they must abstain from fleshly lusts, the lusts, desires, or works of the flesh, or unrenewed nature; Gal. v. 19-21. These war against the soul, and obstruct it on its way to heaven; nay, if yielded to, will altogether bind down the soul to earth.

Verse 12.-Here is an additional motive to holiness. The unconverted hate the light of the truth, John iii. 20, and try to overwhelm God's people with accusations, Matt. v. 11, charging them with evil-doing; 1 Kings xviii. 17. If Christians by inconsistent conduct, lay themselves open to reproach, they expose their religion also to the attack. See 2 Sam. xii. 14; Neh. v. 9. The Christian cannot always escape false reproach, 1 Kings xxi. 10; Ps. xxxv. 11; Matt. xxvi. 59-61; Acts xxv. 7; but he must see to it, that he give no occasion, 1 Tim. v. 14.

Consistent Christian conduct may, by God's help, and in the day of his visitation, (probably equivalent to "the day of thy power," Ps. cx. 3; and see Luke xix. 44;) win over opposers to acknowledge God's grace in his children.

Verse 13-16.-This was not written under the rule of a Christian emperor, but of an idolatrous, cruel tyrant; yet is the duty of submission strongly urged, on the plea that governments (in the abstract) although, in their particular form, the ordinances of man, yet in their foundation are based on a principle of authority, which has the sanction of God's providence. Lawlessnes towards man is ever a sign of a spirit of rebellion towards God. Compare Luke xviii. 2. It was an especial accusation brought against Christians at that time, that they despised authority, and sought to make a revolution in government; see Acts xvii. 6; xvi. 20. Here was a practical answer to the charge. But it is true that they did, and do acknowledge an authority far above all worldly power; and when once these clash, the Christian must never waver. God must be obeyed in preference to man, at any cost; Matt. x. 28; Acts iv. 18-20; v. 28, 29.

But this freedom from servility is no freedom from proper law, no cloke of evil, lawlessness, &c.

Note also, the duty of rulers, viz., the punishment of evil-doers, and the praise or encouragement of those that do well. See Rom. xiii. 3, 4; Ephes. vi. 6, 7 1 Pet. ii. 14.

Verse 17.-"The brotherhood," the company of believers, Ephes. iii. 15.

APPLICATION.

Do we strive against all evil in our own hearts?

;

FOURTH SUNDAY AFTER EASTER.-James i. 17-21.

Nature of the Passage.-An exhortation to various Christian duties, founded on God's free mercy to us.

Chief Lessons.-God is the author of all goodness, and He is the author of nothing but goodness.

Secondary Lessons.-God's unchangeableness. Salvation is God's free gift, neither sought nor deserved by man. The Word of God implanted in the heart, is the source of spiritual blessings.

EXPLANATORY NOTES.

Verse 17.-This must be connected with verses 13 and 16, thus:-God tempts no man, and for those who fall, to attribute it to any other source than themselves is to "err," and to dishonour God by the supposition, that He can be the giver, or cause of aught but what is Good. Evil has another origin, though it is a mystery what that origin is. Compare Matt. xiii. 28. But as no evil is from God, so no good is from any source but God.

"The Father of lights," the source and fountain of all spiritual light, (as indeed, of natural lights, Gen. i. 3.) Light is an emblem of knowledge, Is. viii. 20; Ephes. v. 13. Purity, Rom. xiii. 12. Glory, 1 Tim. vi. 16; therefore of God, in whom those attributes are perfect, John i. 9; xii. 46; 1 John i. 5; Rev. xxi 23 ; and of heaven, where He reigns, Col. i. 12.

"No variableness," no fickleness, Num. xxiii. 19; Mal. iii. 6; Rom. xi. 29; and no inconsistency, as that He could do evil at one time and good at another. There is probably an allusion to the sun, the chief light of the natural world, which shines steadily and unceasingly, the clouds and shadows being earth-born, the turnings and the changes, the results of the earth's motion.

Verse 18. This seems like a corollary to verse 17; every good gift may be summed up in the being born again, which is here declared to be God's gift, the result of his will, not of our efforts, or our choice. So John i. 13; xv. 16; Rom. ix. 15, 16; 1 John iv. 19.

This is the source; the agent is the Word of Truth, 1 Pet. i. 23; the result, that those who are thus born again are set apart and devoted to God's service, as the first fruits used to be; Ex. xxiii. 19.

The early Christians were first fruits of an abundant harvest to be gathered, out of the whole world, Rom. xvi. 5; 1 Cor. xvi. 15. And Christians even yet, are but first fruits of the countless multitude that will stand before the throne, Rev. vii. 9. Probably there is a higher sense, in which redeemed man, the object of God's especial love above Angelic Hosts, (Heb. ii. 16,) will bring especial glory to God. Verse 19.-" Wherefore" because of God's free mercy to us, we ought to be attentive to that Word whereby He has begotten us again. "Swift to hear, slow to speak," that is, in consciousness of our own ignorance, and in the persuasion that God's Words are good and perfect. So Prov. x. 19; Eccles. v. 1, 2. “Slow to wrath”; a calm spirit is needful for the investigation of truth.

Verse 20.-Impatience, anger, evil passions, are obstacles to the working of the truth either in ourselves or others.

Verse 21.-"Superfluity of naughtiness," the evil he was animadverting on wa no slight one-it was overflowing.

"The engrafted Word," not natural to the soul, but added to it by God's fre mercy, and thus turning the wild-stock into a good fruit-bearing tree.

"Able to save your souls," see Rom. i. 16; 1 Cor. i. 18; xv. 2; 2 Tim. iii. 15.

APPLICATION.

Can we hope that the Word is engrafted in our hearts?