(16) The word of Christ.--Here again the definite phrase, "the word of Christ," takes the place of the commoner phrase, "the word of the Lord," "the word of God." It is to "dwell in their hearts." Hence it is the engrafted word" (James 1:21)--the truth of Christ conceived in the heart, striking root into it, and making it its dwelling-place. It will be observed how all such phrases prepare for the full conception of Him as Himself "the Word of God."

In all wisdom.--The symmetry of the original, "in all wisdom teaching . . . in grace singing," suggests the connection of the words with those following, not, as in our version, with those going before. The indwelling Word of God is described as manifesting itself, first, in the wisdom of mutual teaching, next, in the grace of hearty thanksgiving.

Teaching and admonishing . . .--Here again we have at once general identity and special distinction between this and the parallel passage in Ephesians 5:19-20. There, as here, we have the "speaking to one another in psalms and hymns and spiritual songs," "the singing in the hearts to the Lord," and the spirit of "thankfulness." But there the whole is described as a consequence of "being filled with the Spirit," and, as an outburst of that spiritual enthusiasm, of which the spurious excitement of drunkenness is the morbid caricature. Here the thought starts from "the word of Christ in the soul," realised through the gift of the Spirit by all our faculties; and it divides itself accordingly into the function of teaching, which bears on the mind; "the singing in grace" of thankfulness, which comes from and goes to the heart; and the "doing all in the name of Christ," which belongs to the outer sphere of action.

Psalms and hymns.--The ascription to those of an office of "teaching and admonition" describes what is their real, though indirect, effect. In the Church, as in the world, he who "makes a people's songs" really guides their minds as well as their hearts. For good and for evil the hymns of the Christian Church have largely influenced her theology.

Verse 16. - Let the word of Christ dwell in you richly, in all wisdom (Colossians 1:5, 9, 27, 28; Colossians 2:2, 3; Colossians 4:5, 6; Ephesians 1:17, 18; Ephesians 3:8, 9; 1 Corinthians 1:5, 6; 2 Timothy 3:15). The "word of Christ" is the Christian doctrine, the gospel in the widest sense of the term (Colossians 1:5), as proceeding from Christ (Galatians 1:11, 12; Hebrews 2:3; Matthew 28:20; 2 Corinthians 13:3). This precise phrase occurs only here, where the name of Christ is emphasized in so many ways (comp. 1 Thessalonians 1:8; 2 Thessalonians 3:1). The apostle, it may be, alludes primarily to the personal teaching of Christ himself (comp. Acts 20:35; 1 Corinthians 7:10). "You" is understood collectively by Meyer and others ("amongst you"); but the verb "dwell in" (Romans 8:11; 2 Timothy 1:5, 14) requires the stronger sense, suggested also by the "in your hearts" of ver. 15 (comp. note on "in you," Colossians 1:27). As "the word" is rich in the Divine wealth stored in it (Colossians 1:27; Ephesians 1:7, 18; Ephesians 2:4, 7; Ephesians 3:8; Titus 3:6), so it is to dwell "richly" in those who possess it. "In all wisdom" God's grace abounded (Ephesians 1:8), and St. Paul himself taught (Colossians 1:28); so with the richly indwelling word in the minds of the Colossians, especially as they were beset by intellectual forms of error (Colossians 1:9; Colossians 2:2-4, 8, 23: comp. Colossians 4:5; Ephesians 5:15). In this connection of thought, the phrase appears to belong to the previous sentence; so English Version and Lightfoot. Bengel, Meyer, Alford, and Ellicott, however, attach it to the words which follow. Teaching and admonishing each other [or, yourselves: comp. ver. 13, note] (Colossians 1:28; Romans 15:14; Hebrews 5:12; Hebrews 10:24, 25; Ephesians 4:15, 16). (For this absolute participial nominative, so marked a feature of St. Paul's style, comp. Colossians 1:10; Colossians 2:2; Ephesians 1:18; Ephesians 4:2; Philippians 1:30; Philippians 3:10; 2 Corinthians 7:5; Winer, p. 716.) What he is doing in his own ministry and by writing this letter, he bids the Colossians do for each other. "Teaching" precedes, being suggested by "wisdom." With psalms, hymns, spiritual songs (Ephesians 5:19; 1 Corinthians 14:26). These are to be a chief means of mutual edification. The repeated "and," also the singular "heart," and "Lord" in place of "God" in the sequel of the verse, are borrowed by the Received Text from Ephesians 5:19. The Greeks, the Asiatic Greeks in particular, were devoted to the arts of music. Song and jest, stimulated by the wine cup, were the entertainment of their social hours (Ephesians 5:4, 18, 19). Their Christian intercourse is still to be enlivened by the varied use of song, and by the play of wholesome wit (Colossians 4:6; Ephesians 4:29); but both song and speech are to be "in grace," stamped with a spiritual character and governed by a serious Christian purpose. A "psalm" (from ψάλλω, to play an instrument) is "a song set to music;" but this name was already in the LXX appropriated to its present use. Whether its application here is restricted to the psalms of the Old Testament is doubtful (comp. 1 Corinthians 14:15, 26). "Hymn" (ὕμνος) denotes a solemn, religions composition, or song of Divine praise. The word "song" (ode, ᾠδή) is wider in sense; hence is qualified by "spiritual," equivalent to "with [or, 'in'] the Spirit" (Ephesians 5:18) - "songs of a spiritual nature, inspired by the Holy Ghost" (comp. "spiritual wisdom," Colossians 1:9). Such songs would echo the varied sentiments and experiences of the Christian life. In Ephesians 5:14 and 2 Timothy 2:11-13, very possibly, we have fragments of early Christian song. St. Paul's own language, in more exalted moods, tends to assume a rhythmic and lyrical strain (see introductory note on Colossians 1:15-20). In grace singing, in your hearts, to God (Colossians 4:5; Ephesians 5:19; 1 Corinthians 14:2, 15, 28; Romans 8:27; 1 John 3:19; Revelation 2:23; 1 Samuel 16:7; 1 Chronicles 28:9). "The correct reading is ἐν τῇ χάριτι (in the grace);" so Lightfoot, Tischendorf, Tregelles, Westcott and Herr in margin, rejected by the Revisers. The tendency to omit the article in prepositional phrases should be taken into account in its favour here. And the article helps the sense by giving "grace" a definite Christian meaning (so "the love," ver. 14). Otherwise, ἐν χάριτι may mean no more than "gracefully," "pleasantly;" comp. Colossians 4:6. "The (Divine) grace" is the pervasive element and subject matter of Christian song. Its constant refrain will be, "to the praise of the glory of his grace!" (Ephesians 1:6, 12, 14: comp. Romans 1:5, 6). "In your hearts" (ver. 15) - the inner region of the soul - there is the counterpart, audible "to God," of the song that vibrates on the lips. In Ephesians 5:19 we read, "with your hearts" - the instrument (here the region) of the song. (For the connection of "in your hearts" and "to God," comp. vers. 22, 23; Luke 16:15; Acts 1:24; Acts 15:8; Romans 8:27; 1 Thessalonians 2:4; 1 John 3:19.)

3:12-17 We must not only do no hurt to any, but do what good we can to all. Those who are the elect of God, holy and beloved, ought to be lowly and compassionate towards all. While in this world, where there is so much corruption in our hearts, quarrels will sometimes arise. But it is our duty to forgive one another, imitating the forgiveness through which we are saved. Let the peace of God rule in your hearts; it is of his working in all who are his. Thanksgiving to God, helps to make us agreeable to all men. The gospel is the word of Christ. Many have the word, but it dwells in them poorly; it has no power over them. The soul prospers, when we are full of the Scriptures and of the grace of Christ. But when we sing psalms, we must be affected with what we sing. Whatever we are employed about, let us do every thing in the name of the Lord Jesus, and in believing dependence on him. Those who do all in Christ's name, will never want matter of thanksgiving to God, even the Father.Let the word of Christ dwell in you,.... The Alexandrian copy and Arabic version read, "the word of God"; by which may be meant the whole Scripture, all the writings of the Old and New Testament, which are by inspiration of God, were endited by the spirit of Christ, speak and testify of him, and were written for his sake, and on his account, and therefore may be called his word; and are what should be searched into, carefully attended to, diligently read, and frequently meditated upon; and which are able, under a divine blessing, to furnish with all spiritual wisdom, or to make men wise unto salvation: or by the word of Christ may be meant more especially the Gospel, which Christ is the author of as God, the preacher of as man, and the subject matter of as God-man and Mediator: it is the word concerning him, his person and offices; concerning peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, sufferings and death. The exhortation to let it

dwell in them, supposes that it had entered into them, and had a place in them through the spirit and power of Christ; and that it should have a constant and fixed place there, and not be like a stranger or wayfaring man, that tarries but for a night, or like a sojourner, that continues but for a while; but as an inhabitant that takes up its residence and abode, never more to depart; and intends not only a frequent reading, and hearing of, and meditating upon the word of God but continuance in the doctrines of the Gospel, with a steady faith in them, and a hearty affection for them; for such an inhabitation imports a very exact knowledge of the Gospel, and familiarity with it, and affectionate respect for it; as persons that dwell in a house, they are well known by those of the family, they are familiarly conversed with, and are treated with love and respect by them: and so the word of Christ, when it has a fixed and established abode in a man's heart, he has an inward, spiritual, experimental knowledge of it; he is continually conversant with it; this word of Christ is his delight, and the men of his counsel his guide, his acquaintance, with whom he takes sweet counsel together, and esteems it above the most valuable things in the world, and receives and retains it as the word of God. The manner in which the apostle would have it dwell is

richly; that is, largely, plentifully, in an abundant manner, as this word signifies; see 1 Timothy 6:17 and so the Vulgate Latin version renders it here, "abundantly"; and to the same sense the Arabic version. His meaning is, that not one part of the Scripture only should be regarded and attended to but the whole of it, every truth and doctrine in it, even the whole counsel of God; which as it is to be declared and preached in its utmost compass, so all and every part of it is to be received in the love of it, and to be abode in and by; there is a fulness in the Scriptures, an abundance of truth in the Gospel, a large affluence of it; it is a rich treasure, an invaluable mine of precious truths; all which should have a place to their full extent, in both preacher and hearer: and that

in all wisdom; or, "unto all wisdom"; in order to attain to all wisdom; not natural wisdom, which is not the design of the Scriptures, nor of the Gospel of Christ; but spiritual wisdom, or wisdom in spiritual things, in things relating to salvation; and which is, and may be arrived unto through attendance to the word of Christ, reading and hearing of it, meditating on it; and especially when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, and which is to be desired and prayed for.

Teaching and admonishing one another. The Syriac version renders it, "teach and instruct yourselves"; and may regard not only publicly teaching Christ, his Gospel, the truths and doctrines of it, and all his commands and ordinances, for which he qualifies men, and sends them forth in his name; but private teaching, by conference, prayer, and singing the praises of God, according to the measure of the gift of grace bestowed on everyone: and so admonishing may not only respect that branch of the public ministry, which is so called, and intends a putting into the mind, or putting persons in mind both of their privilege and duty; nor only that part of church discipline which lies in the admonition of a delinquent, but private reproofs, warnings, and exhortations; and as by other ways, so, among the rest,

in psalms, and hymns, and spiritual songs; referring very probably to the title of several of David's psalms, "Maschil", which signifies giving instruction, or causing to understand; these psalms, and the singing of them, being appointed as an ordinance, of God to teach, instruct, admonish, and edify the saints; for the meaning of these three words, and the difference between them; see Gill on Ephesians 5:19.

singing with grace in your hearts to the Lord; that is, singing psalms, hymns, and spiritual songs; and what is meant by singing of them, see the note on the above place: the manner in which they are to be sung is, "with grace"; meaning either by the assistance of the spirit and grace of God, without which no ordinance can be performed aright, to the glory of God, and to spiritual profit and edification, see 1 Corinthians 14:15, or with grace in the heart in exercise, particularly faith, without which it is impossible to please God, see Hebrews 11:6 or with gratitude to God, with thankfulness of heart for his mercies, and under a grateful sense of them; or in such a manner as will minister grace unto the hearers, be both amiable and edifying, see Colossians 4:6 all these senses may be taken in: that the phrase, "in your hearts"; does not mean mental singing, or what is opposed to singing with the voice; see Gill on Ephesians 5:19. The object here, as there, is "to the Lord"; the Lord Jesus Christ, to the glory, of his person and grace: the Alexandrian copy, and the Vulgate Latin, Syriac, and Ethiopic versions read, "to God": and indeed God, in the three divine Persons, and in all his perfections and works, is the object of praise, and his glory is the end of singing praise.