in verses 7, 8. He made himself of no reputa. tion, literally, emptied himself. He laid aside the manifestations of his glory. He took upon him the form of a servant. He, who was God, became a servant (Luke xxii. 27). He was made in the likeness of men. He was born a the same motive. Our life should be such as to fulfil the joy of the saints. 2. The apostle gives some instructions which would help them in obeying his exhortation (vs. 2-4). They were to be humble; but how could humility be reached? They should cultivate harmony in plan, in love, in soul, and in mind (v. 2). They were to be like-minded, framing and executing the same plans; to have real man, but not a mere man, for at his birth his divine nature was not laid aside. He was found in fashion as a man. He was not only born a man; he lived a man, having a true body and a rational soul. And even then, when he appeared as a man, he humbled himself; he did not seek high honors, but condescended to the lowest conditions of life. He became obedient to the law of God, even when that obedience terminated in death. And his death was not a natural one; it was the death of the cross, the disgraceful death of a criminal slave. This was indeed the depth of humiliation. 3. The exaltation of the Saviour is described in verses 9-11, as a reward of his humiliation and sufferings. God highly exalted him, as mediator, in his resurrection, his ascension, and the glory that followed. A name, which is above every name, was given him. It stands alone. He only is the Redeemer, the Saviour, the Christ, the Son of God. No name can be compared with his. So highly was he exalted, that at this human name of Jesus, the Saviour (Matt. i. 21), every knee should bow in adoration. This adoration will be universal. The angels and the glorified saints in heaven, men who are alive on the earth, and the dead who are under the earth, will worship at his feet- The phrase, under the earth, may also include demons and lost sinners, for even they must render to Jesus the homage of fear. Every one in this mighty congregation must confess that Jesus Christ is Lord; every tongue must worship and acknowledge him as the divine and universal sovereign. The end of this adoration and confession is the glory of God, the Father. The Father is glorified in the glory of his exalted Son. In Jesus, we have the perfect pattern of of humility. A study of his pre-existence, of the deep humiliation of his earthly life, and of the glorious exaltation which is the reward of his humiliation, will lead us to have the same mind of humility, which was also in him. An Encouragement to Humility. Christians should be encouraged to strive for humility, from the fact that God is helping them. 1. The duty is enjoined in the words, work out your own salvation. Salvation is "worked in" believers by the Spirit; but it also needs to be progressively "worked out" by obedience, through the help of the same Spirit. Humility is a part of this “worked out ” salvation; and though, as seems manifest from the context, the apostle has special reference to humility, yet he shapes his exhortation so that it includes our entire salvation, our complete freedom from sin and evil, our perfected character in the image of Christ. The duty, then, is to work out our salvation, to carry it out to its full perfection in humility and in all other graces. It is our duty, because God commands it, because our earthly friends can not do it for us, and because God will not do it without an effort on our part. The Philippians had always manifested a readiness to obey the apostle when he was with them. There were reasons why they should be more diligent in his absence; he could no longer help them by his personal presence and counsels. So there are with us times of need and danger, when we should be specially diligent in working out our salvation. And we should work out our salvation with fear and trembling, because there is danger of losing the soul, and if the soul is lost, all is lost. Others have perished; we may also. 2. The reason why we should be diligent in working out our salvation is because God worketh in us. He exerts such an influence in us by his Spirit as leads us to will and do, not every thing, but his good pleasure. The meaning is, that God helps us to choose, to decide, to do the things which are pleasing in his sight, the fruits of the Spirit, the works of God. This should be encouragement to us to work out our complete salvation, a part of which is humility. The farmer is encouraged to sow his seed, because God works with him in giving the harvest. So we should be encouraged to work out a perfect character in the image of Christ, because God helps us; and every work, in which God assists, will be successful. LESSONS-DOCTRINAL AND PRACTICAL. 1. Love for the brethren is a powerful incentive to duty (v. 1). 2. Harmony in the church is necessary to success (v. 2). 3. We are not to be busy-bodies (v. 4). 4. Jesus is our perfect example (v. 5). 5. Jesus is God (v. 6). 6. How great was the love of Christ (vs. 7, 8). 7. We must, either through love or fear, confess that Christ is Lord (v. 11). 8. If we are not saved, we ourselves must be to blame (v. 12). BLACKBOARD EXERCISE. The annexed diagram is easily understood after an examination of the previous notes. Humility. The Superintendent can write down each word as it is brought out by the scholars under the influence of appropriate questions. HINTS TO TEACHERS OF SMALL CHILDREN. In teaching this lesson explain and impress | these points: 1. The mind that was in Christ. Tell what this mind was, as seen in the lesson, and in his life on earth-did nothing through strife or vain glory-lived in lowliness of mind-looked not on his own things, but on the things of others, and especially manifested his humility of mind in coming down from the high condition in which he was before he appeared in the world, to the very low estate in which he lived here on the earth, and in his suffering death, the accursed death of the cross. Then, 2. Impress the duty of having this mind of Christ in us. Show what this mind is-how it manifests itself in our humbling ourselves for the good of others, doing nothing through strife or vain glory. Follow out what is said in the lesson about this humbleness of mind, and illustrate it fully by examples. Then show that this mind should be in children, as well as in older persons. Let them see what it is in them, and how it will show itself in their acts towards one another, towards teachers, parents, etc. Then, 3. Show the good that will result from this mind being in us. Because this mind was in Christ, God hath highly exalted him, and given him a name that is above every name. If we have the mind of Christ, it will make us happy and useful, and God will bless and honor us. Let the teacher show how we get this mind, by the working of his Spirit in us, by studying the life of Christ, and by trying to imitate him. Tell the children that they can have this mind. Stimulate them to try and have it, by showing them how pleasant and happy and useful it would make them. Close this lesson, and every lesson, by thoroughly questioning the scholars to be sure that they understand what has been taught. NOTES ON THE LESSON. QUEST. 19. What is the misery of that estate whereinto man fell? ANS. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell for ever. 1. Loss of communion with God is a part of man's misery by the fall. This is (a) manifest in men. (b) Taught in the Bible. See Gen. iii. 8. Compare with v. 24. Isa. lix. 2; Rom. vii. 7. 2. The wrath and curse of God is another part of man's misery by the fall. (a) Conscience intimates this. (b) The Bible teaches it. See Eph. ii. 3; Gal. iii. 10. 3. The miseries of this life are another part of man's misery. This is (a) observed and experienced (b.) Declared in Scripture. Gen. iii. 17; Job v. 7. 4. Liability to death is another part of man's misery. This is (a) seen every where. (¿) Declared in Scripture. Rom. vi. 23. 5. Liability to the suffering of hell is another element of man's misery by the fall. Ps. xi. 6. 6. That the suffering to which man is liable is eternal, is another element in his misery by the fall. This is indicated (a) by the nature of sin, (b) by the nature of God, and (c) it is asserted in the Scripture, Isa. xxxiii. 14; Matt. xxv. 46; Mark ix. 43, 44; 2 Thess. i. 9, and many other places. 1. How holy aud righteous the nature of God is. 2. How demanding the law of God is. 3. How sad and terrible the condition of all men by nature. 4. How much need have all of Christ and the Holy Spirit. 5. How we should pity the heathen, who have no knowledge of the way of escape from their sin and misery. 20. Children, obey your parents, in all things: for this is well pleasing unto the Lord. 21. Fathers, provoke not your children to anger, lest they be discouraged. 22. Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God; 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto men: 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ. 25. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Golden teXT.—“And whatsoever ye do, do it heartily, as to the Lord, and not unto men."-Col. iii. 23. NOTES ON THE LESSON. Colosse was a city of Phrygia. The Church here was probably founded by Epaphras (Col. i. 7, 8; iv. 12). Paul had heard of the faith and love of the Colossians, and he writes this epistle, to congratulate them on their state, to pray for their growth, and to warn them against | the dangers to which they were exposed. It general and special duties. OUTLINE.-1. General Duties (vs. 16, 17); 2. Special Duties (vs. 18-25). was written about the same time as the epistle to the Ephesians, A. D. 62, and it bears a very close resemblance to that epistle. It may be divided into two parts: doctrinal (chaps, i., ii.) and practical (chaps. iii., iv). Our lesson, which is taken from the practical part, enforces General Duties. EXPOSITION. By general duties are meant those duties which belong to all, in every relation. I. The first general duty is to take the Word of God as the rule of life (v. 16). Compare Eph. v. 19, 20. The Bible is the word of Christ, because Christ has spoken it or caused it to be proclaimed. This word should dwell in all, not as a stranger or occasional guest, but as an ever-present master, whose commands should always be obeyed. It should be received richly, in all its fulness and abundance; and it should be treated as a master is by his servants. The words, in all wisdom, should be joined with the second and not with the first clause of the verse. Those who have the word of Christ dwelling in them, will teach and admonish one another in all wisdom. The presence of this word in the heart as a rule of life leads to wise and mutual instruction and warning. One way in which this mutual in struction and warning is to be given, is in singing praise to God-in psalms, hymns and spiritual songs. To accomplish this end, the singing must be with grace, not gracefully, but through the gracious help of the Spirit; it must be to the praise of the Lord, and not to show our own skill. While the great end of the singing of praise in public and social worship is the glory of God, it is also designed to impart instruction and warning. That this is the case, is proven from experience and history. Bible is shown by several arguments. In the first place, these psalms are described by the words which the apostle uses. A psalm is "a sacred or holy song." A hymn is "a song of praise," a name "commonly applied to a short poem, written to be sung in public religious services." A song is "a poem to be sung." A spiritual song is such a poem, which is "the result of the indwelling of the Holy Ghost." No one can deny that these words, thus defined by recognized authorities, describe the Psalms of the Bible. Besides this, in the Hebrew Bible, titles are prefixed to many of the Psalms. Some of these titles are translated "psalm" (Ps. li.); some "hallelujah," or "praise the Lord" (Ps. cl.); and some "song " (Ps. cxxxiii). This classification corresponds exactly with the words of the apostle. In the second place, the apostle was writing to those who were familiar with the Old Testament an ! its book of Psalms. And when Paul commanded them to use "psalms, hymns and spiritual songs," they must have understood him as referring to the psalms, with which they were familiar, and which they were accustomed to use. In the third place, the apostle is urging the Colossians to make a right use of "the word of Christ," that is, the Bible; and he specially commends to their attention that part of the word of Christ, which is contained in the Psalms. No other book of hymns can be called "the word of Christ." In the fourth place, if the But what are we to sing in the worship of words of the apostle do not refer to the Psalms God for our mutual instruction and warning? of the Bible, they command all Christians to "Psalms, hymns and spiritual songs." Do make as well as use hymns of praise; and this these words refer exclusively to the inspired is a commandment which only a very few memPsalms of the Bible, or do they also describe bers of the Church could obey. the devotional poetry of uninspired men? That they refer exclusively to the Psalms of the 2. The second general duty is to make the glory of God the end of life (v. 17). All our words and actions, even those we regard as of least importance (1 Cor. x. 31), should be such as to honor God, and to lead others to praise him and embrace his gospel. If we would do this, we must do everything in the name of the Lord Jesus; that is, because he requires it, and with a desire to honor him. And while we do so, we must give thanks to God and the Father | through Christ, for the privilege of living and working for his glory, and especially for his mercy in giving us such a Saviour. Special Duties. Compare Eph. v. 22-33; vi. 1-19. By special duties we mean those duties which are peculiar to certain relations in life. 1. The duty of wives (v. 18). Wives are to submit themselves to their husbands; but the submission here enjoined is that willing submission which is prompted by deep affection. Such submission is fit in the Lord; it is what should be, because of the divine appointment, which makes the husband the head of the wife, and yet places them on the same level as heirs, of the grace and glory of God. the very cradle lies the foundation of all good discipline in the family and in the State. The obedience of children is well pleasing unto the Lord, for he has commanded it, and has given a special promise to the obedient. 4. Duty of parents (v. 21). Parents are not to excite the evil passions of their children by injustice or undue severity. Children, provoked by such treatment, become discouraged; they lose heart, and no longer try to please. 5. Duty of servants (vs. 22-25). Servants must obey their earthly masters in all things consistent with their duty to God. They must do all the duties which grow out of the relation they sustain to their masters, not with eye-service, such service as is given when the eye of the master is on them, not as men-pleasers, as if it was their only object to please men; they are to obey in singleness of heart, fearing God; that is, they are to render sincere, not hypocritical or deceitful obedience, knowing that God's eye is upon them, and that in the faithful performance of their duties they are doing service for God. Still further; every service is to be done heartily,with hearty good will, and as to the Lord, as an act of obedience done to Christ. To encourage them to render such obedience, he reminds them that, no matter what station they occupy in life, they serve the Lord Christ, who is their real master, and if they are faithful in the duties he gives them to do, he will bestow upon them the reward of the inheritance in heavenly glory. On the other hand, if they 3. The duty of children (v. 20). Children are not faithful, they will be punished for the should obey their parents in all things. This is wrong they do. In this respect, masters and the rule; there may be exceptions, which come servants stand on the same level. Both the one under the principle of obeying God rather than and the other will be rewarded for faithfulness man, but these exceptions are left out of view. and punished for unfaithfulness, for there is no The duty of obedience is not founded on the char-respect of persons with God (Rom. ii. 11); so acter of the parent, or on his kindness, or on expediency; it rests on the nature of the relation between parents and their children, and is enforced by the express command of God (Ex. xx. 12). In this obedience of children from 2. The duty of husbands (v. 19). Husbands are to love their wives, and to avoid that care. less and unkind treatment to which imperfect love so often leads. When husbands love their wives, as Christ does the church (Eph. v. 25), wives should obey their husbands, as the church should obey Christ. Both husbands and wives have an example " in Christ and the church." | far as external distinctions are concerned, all men will be on an equality at the bar of Christ. Then the question will not be, what station did you occupy? but, have you done the will of God? and enjoy its comforts, by means of the Psalms. They had not to make Psalms and hymns and spiritual songs. These are already made by the Spirit of God, and are all contained in the Bible. They are to use these in God's praise. 3. Everything must be done in Christ's name -all our teaching, admonishing, singing, etc., must be done by faith in Christ, and for his sake, and all must be done by giving thanks to God for the gift of Christ and for all his mercies. 4. Among others, children have their duties to perform-v. 20. Husbands and wives, mas ters and servants, have their duties to each other. Children have theirs towards their parents. Tell what they are, referring specially to the fifth commandment. Show the children that God is pleased with their obedience, and much displeased with disobedience. 5. Show that we must give account to God at last, vs. 24-25. If we have done well we shall have a blessed reward. If we have not, we shall suffer for the wrong-doing. NOTES ON THE CATECHISM. QUEST. 20. Did God leave all mankind to berish in the estate of sin and misery? ANS. God having, out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of the estate of sin and misery, and to bring them into a state of salvation by a Re deemer. 1. God has elected some sinners out of the fallen human family to eternal salvation. Elected means chosen from among others. God has elected some to salvation, is a doctrine solely of revelation. It is taught in the Bible; see Acts xiii. 48, Matt. xx. 16, Luke xii. 32, 2 Thess. ii. 13. 2. God's purpose of election was from eternity. Eph. i. 4. 3. This purpose was in his own sovereign pleasure. So it is affirmed, Eph. i. 5. 4. In reference to these elect ones, God entered into a covenant of grace. The parties in this covenant were God the Father and Christ acting in the elect's name; see Ps. lxxxix. 3, 4, 28, 29. This covenant is called the "covenant of grace," (a) to distinguish it from the covenant of works made with Adam, and (b) because all its provisions and blessings are by the grace or free favor of God. 5. The design of this covenant was to save the elect-" to deliver them out of the estate of sin and misery, and to bring them into a state of salvation by a Redeemer." 1. The wonderful grace of God. 2. The absolute sovereignty of God. 3. The submissiveness of faith. It accepts and believes what God has revealed. 4. How careful should we be not to abuse the doctrine of election! Many have done this. BLACKBOARD EXERCISE. Dr. Reid makes two principal heads in his outline of the passage before us-general duties and special duties. Two duties are then noted under the first head: first, to take the Word of God as the rule of life, and secondly, to make the glory of God the end of life-the two corresponding respectively to the second and first questions of the Shorter Catechism. Under the head of special duties, particular attention is directed to persons in various relations in life. Now all these matters of practical religion may be represented as in the annexed diagram. God's glory is put uppermost as the highest end, and his word below as the medium of communication with his creatures and the guide of their actions. To both these, wives, husbands, children, parents and servants must have respect in their daily intercourse, as well as in their religious life. They must take God's Word as the man of their counsel; they must do all that they do to the glory of God. |