wiping out the handwriting in ordinances which was against us. He has taken it out of the way, nailing it to the cross.
Parallel Translations
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wiping out the handwriting in ordinances which was against us. He has taken it out of the way, nailing it to the cross.
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and hath put out the handwritinge that was agaynst vs contayned in the lawe writte and that hath he take out of the waye and hath fastened it to his crosse
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And putting out the hand writing of ordinances that was against vs, which was contrarie to vs, hee euen tooke it out of the way, and fastened it vpon the crosse,
Cross-references (21)
Passages linked to Colossians 2:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
- Ephesians 2:14-16 For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, and might reconcile them both in one body to God through the cross, having killed the hostility through it.
- Isaiah 43:25 I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Hebrews 8:13 In that he says, “A new covenant”, he has made the first old. But that which is becoming old and grows aged is near to vanishing away.
- Colossians 2:20 If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordinances,
- 1 Peter 2:24 He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- Hebrews 7:18 For there is an annulling of a foregoing commandment because of its weakness and uselessness
- Hebrews 10:8-9 Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), then he has said, “Behold, I have come to do your will.” He takes away the first, that he may establish the second,
- Hebrews 9:9-10 This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect, being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
- Isaiah 57:14 He will say, “Build up, build up, prepare the way! Remove the stumbling-block out of the way of my people.”
- Acts 3:19 “Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord,
- Psalms 51:1 Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions.
- Galatians 4:1-4 But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all, but is under guardians and stewards until the day appointed by the father. So we also, when we were children, were held in bondage under the elemental principles of the world. But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
- Psalms 51:9 Hide your face from my sins, and blot out all of my iniquities.
- Numbers 5:23 “ ‘The priest shall write these curses in a book, and he shall wipe them into the water of bitterness.
- Luke 1:6 They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
- 2 Thessalonians 2:7 For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way.
- Esther 3:12 Then the king’s scribes were called in on the first month, on the thirteenth day of the month; and all that Haman commanded was written to the king’s local governors, and to the governors who were over every province, and to the princes of every people, to every province according to its writing, and to every people in their language. It was written in the name of King Ahasuerus, and it was sealed with the king’s ring.
- Esther 8:8 Write also to the Jews, as it pleases you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may not be reversed by any man.”
- Daniel 5:7-8 The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.” Then all the king’s wise men came in; but they could not read the writing, and couldn’t make known to the king the interpretation.
- Nehemiah 4:5 Don’t cover their iniquity. Don’t let their sin be blotted out from before you; for they have insulted the builders.”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 14. Having blotted out the hand-writing which was against…
14. Having blotted out the hand-writing which was against us. He now contends with the false apostles in close combat. For this was the main point in question, — whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us as it were bound, that we may not be able to deny our guilt. He now says, that we have been freed from condemnation, in such a manner, that even the hand-writing is blotted out, that no remembrance of it might remain. For we know that as to debts the obligation is still in force, so long as the hand-writing remains; and that, on the other hand, by the erasing, or tearing of the handwriting, the debtor is set free. Hence it follows, that all those who still urge the observance of ceremonies, detract from the grace of Christ, as though absolution were not procured for us through him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.
This, therefore, is a truly theological reason for proving the abrogation of ceremonies, because, if Christ has fully redeemed us from condemnation, he must have also effaced the remembrance of the obligation, that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined. While interpreters explain this passage in various ways, there is not one of them that satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this. For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians, (Ephesians 2:15,) and as we shall find he does shortly afterwards. More especially, the passage in Ephesians shews clearly, that Paul is here speaking of ceremonies.
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Others, therefore, do better, in restricting it to ceremonies, but they, too, err in this respect, that they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not in a proper manner apply this similitude to the context. Now, the reason is, that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God’s judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people that stood by behold in it a representation of his death? For when persons substituted in their place an innocent animal, they confessed that they were themselves deserving of that death. In fine, in proportion as there were ceremonies belonging to it, just so many exhibitions were there of human guilt, and hand-writings of obligation.
Should any one object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us at this day, the answer is easy. For there are two things to be considered in the ancient ceremonies — that they were suited to the time, and that they led men forward to the kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace was in a manner suspended until the advent of Christ — not that the Fathers were excluded from it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his death delivered us from the condemnation of death, but in order that absolution might be made more certain, he abrogated those ceremonies, that no remembrance of obligation might remain. This is full liberty — that Christ has by his blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has involved in confusion the thread of Paul’s discourse, by rendering it thus — “which was contrary to us by ordinances.” Retain, therefore, the rendering which I have given, as being the true and genuine one.
Took it out of the way, fastening it to his cross. He shews the manner in which Christ has effaced the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that was due to us, so he has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on his being fastened to the cross, he took all things to himself, and even bound them upon him, that they might have no more power over us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Abolishing the rites and ceremonies.
Abolishing the rites and ceremonies.
He speaketh now more generally against the whole service of the Law, and showeth by two reasons that it is abolished: First, to what purpose should he that hath obtained remission of all his sins in Christ require those helps of the Law? Secondly, because that if a man do rightly consider those rites, he shall find that they were so many testimonies of our guiltiness, whereby we manifestly witnessed as it were by our own handwriting that we deserved damnation. Therefore did Christ put out that handwriting by his coming and fastening it to the cross, triumphed over all our enemies, were they never so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 14 Blotting out the handwriting of ordinances that was…
14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
Ver. 14. Blotting out the handwriting] Crossing out the black lines of our sins with the red lines of his Son’s blood.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Blotting out the handwriting of ordinances that was against…
Blotting out the handwriting of ordinances that was against us: having just before manifested God’s grace in the free forgiveness of all their trespasses, he doth here adjoin the foundation and means of this remission, viz. "Wiping out the bill of decrees," as one reads; or effacing and cancelling "the handwriting that was against us, which was contrary to us in traditions," as another, pointing after chirograph or handwriting: upon the matter in the explanation there will be no difference from our reading of it. Sin, in Scripture, is frequently accounted a debt, and the acquitting, the pardoning of it, Mat 6:12; Luk 11:4; 13:4; as the debtor is obliged to payment, so the sinner to punishment; only it is to be remembered, that though a private creditor may forgive his debt, yet unless the conservator of public justice do exempt an offender against the law, he is not acquitted, but is still under an obligation, bond or handwriting, having, as they under the Mosaic law, professed allegiance, Exo 24:7, which upon default was an evidence of this guilt to avenging justice. The law prescribed by the ministration of Moses was appendaged with many ceremonial ordinances, to the observation of all which circumcision did oblige: this obligation interpretatively was as a handwriting which did publicly testify a man’s native pollution, and was a public confession of his sin and misery, as washings did testify the filth of his sins, and sacrifices, capital guilt to them who lived under it, and did not perform it; that they were accursed, Gal 3:10,19, under a ministration of death, 2Co 3:7,9; while by laying their hands on the sacrifices, they did as it were sign a bill or bond against themselves, whereby conscience of guilt was retained, Heb 10:2,3, and a conscience of sin renewed, so that the heart could not be stablished in any firm peace, Heb 9:9; 10:1; but they did confess sin to remain, and that they did want a removal of the curse by a better sacrifice. Upon the offering up of this, the law of commandments was blotted out, cancelled or abolished, even that contained in ordinances, saith the apostle elsewhere; see Eph 2:15, compared with, Col 2:16,20,21; and therefore there is no condemnation to them that are circumcised with the circumcision of Christ, being found in him, Col 2:11, with Rom 8:1; 7:4.
Which was contrary to us; so that however the law, which was in itself holy, just, and good, through sin became in some sort contrary, or subcontrary, to us, in that it did serve to convict, and terrify with the curse for our default, Rom 7:5,9, aggravating all by its ceremonies, and shutting the gate of God’s house against the Gentiles, of whose number the Colossians were, strangers from the covenants of promise, Eph 2:12; yet this obligation was abrogated and annulled by the death of Christ, as the apostle expresseth it with great elegancy, having not only said that the debt was wiped out, defaced by the blood of Christ being drawn over it, as they used to blot out debts or draw red lines across them; but he adds,
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and took it out of the way; taken out of the way, as the debtor’s bond or obligation is, being cancelled and torn to pieces, so that there is no memorial or evidence of the debt doth remain, all matter of controversy being altogether removed. Yet, if it may be, to speak more fully and satisfactorily, he annexeth,
nailing it to his cross; what could be more significant? Implying that Christ, by once offering himself a sacrifice on the cross, had disarmed the law, and taken away its condemning power, Rom 7:4; Gal 3:13. It being customary (as learned men say) of old, especially in Asia, to pierce cancelled obligations and antiquated writings with nails; Christ by his plenary satisfaction did not only discharge from the condemnation of the law, Rom 8:1,34, but he did effectually, with the nails with which he himself was crucified, by interpretation, fasten the handwriting of ordinances to his cross, and abolished the ceremonial law in every regard, since the substance of it was come, and that which it tended to was accomplished, in giving himself a ransom for all, 1Ti 2:6, to the putting away of sin, Heb 9:26, and obtaining eternal redemption, Heb 9:12.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Blotting out the handwriting of ordinances,.... Various are the…
Blotting out the handwriting of ordinances,.... Various are the senses interpreters give of these words; some think by the handwriting is meant the covenant God made with Adam, Gen 2:17, which being broken, obliged him and all his posterity to the penalty of death, but is cancelled and abolished by Christ; others, the agreement which the Israelites made with God at Mount Sinai, when they said, "all that the Lord hath said will we do, and be obedient", Exo 24:7; which was as it were setting their hands, and laying themselves under obligation to obedience, and, in case of failure, to the penalty of the law; others, God's book of remembrance of the sins of men, out of which they are blotted when pardoned; others, the book of conscience, which bears witness to every debt, to every violation and transgression of the law, which may be said to be blotted out, when pacified with an application of the blood and righteousness of Christ; rather with others it signifies the ceremonial law, which lay in divers ordinances and commands, and is what, the apostle afterwards speaks of more clearly and particularly; and may be called so, because submission to it was an acknowledgment both of the faith and guilt of sin; every washing was saying, that a man was polluted and unclean; and every sacrifice was signing a man's own guilt and condemnation, and testifying that he deserved to die as the creature did, which was offered in sacrifice: or rather the whole law of Moses is intended, which was the handwriting of God, and obliged to obedience to it, and to punishment in case of disobedience; and this the Jews (z) call , "the writing of the debt", and is the very phrase the Syriac version uses here: now this was as a debt book, which showed and testified the debts of men; that is, their sins, how many they are guilty of, and what punishment is due unto them: and may well be said to be that
that was against us, which was contrary to us; its nature being holy, just, good, and spiritual, is contrary to the unholy and carnal heart of man, and its commands disagreeable to his mind and will; nor can he perform what it requires; nor can he be subject to it without the grace of God, any more than he can like its precepts; and besides, it is contrary to him, and against him, as it charges him with debts, and proves them upon him, so that he has nothing to say in his defence; yea, it proceeds against him, and curses and condemns, and kills him: but God has "blotted" it out, Christ having engaged as a surety for his people, to pay off all their debts; and this being done by him, God has crossed the debt book of the law, has blotted it out, so that this book is of no force; it does not stand against these persons, it cannot show or prove any standing debt, it cannot demand any, or inflict any penalty: nay, he has
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took it out of the way; it is not to be seen or looked into as a debt book; it is abolished and done away; it is no more as administered by Moses, as a covenant of works, or as to its rigorous exaction, curse, and condemnation; this is true of the whole law of Moses, as well as of the ceremonial, which is utterly abolished and disannulled in every sense, because of the weakness and unprofitableness of it:
nailing it to his cross: to the cross of Christ, showing that the abolition of it is owing to the cross of Christ; where and when he bore the curse and penalty of the law for his people, as well as answered all the types and shadows of it: it is thought to be an allusion to a custom in some countries, to cancel bonds, or antiquate edicts and decrees, by driving a nail through them, so that they could not be legible any more: or it may be to the writing of Pilate, which contained the charge and accusation against Christ; and which was placed over his head upon the cross, and fastened to it with nails (a); every nail in the cross made a scissure in this handwriting, or bond of the law, that lay against us, whereby it was so rent and torn, as to be of no force: thus the Holy Ghost makes use of various expressions, to show that there is nothing in the law standing against the saints; it is blotted out, and cannot be read; it is took away, and cannot be seen; it is nailed to the cross of Christ, and is torn to pieces thereby, that nothing can ever be produced from it to their hurt and condemnation,
(z) Tzeror Hammor, fol. 87. 1, 3. (a) Nonnus in Joh. xix. 19. Vid. Niccqueti Titulus S. Crucis, l. 1. c. 18. p. 128.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Having blotted out - in consequence of his gracious…
Having blotted out - in consequence of his gracious decrees, that Christ should come into the world to save sinners, and that whosoever believeth on him should have everlasting life. The handwriting against us - Where a debt is contracted, it is usually testified by some handwriting; and when the debt is forgiven, the handwriting is destroyed, either by blotting it out, by taking it away, or by tearing it. The apostle expresses in all these three ways, God's destroying the handwriting which was contrary to us, or at enmity with us. This was not properly our sins themselves, (they were the debt,) but their guilt and cry before God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Blotting out the hand-writing of ordinances] By…
Verse 14. Blotting out the hand-writing of ordinances] By the hand-writing of ordinances the apostle most evidently means the ceremonial law: this was against them, for they were bound to fulfil it; and it was contrary to them, as condemning them for their neglect and transgression of it. This law God himself has blotted out.
Blotting out the hand-writing is probably an allusion to Nu 5:23, where the curses written in the book, in the case of the woman suspected of adultery, are directed to be blotted out with the bitter waters. And there can be little doubt of a farther allusion, viz., to the custom of discharging the writing from parchment by the application of such a fluid as the muriatic acid, which immediately dissolves those ferruginous calces which constitute the blackening principle of most inks. But the East India inks, being formed only of simple black, such as burnt ivory, or cork, and gum water, may be wiped clean off from the surface of the paper or parchment by the application of a wet sponge, so as to leave not one legible vestige remaining: this I have often proved.
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Nailing it to his cross] When Christ was nailed to the cross, our obligation to fulfil these ordinances was done away. There may be another reference here to some ancient mode of annulling legal obligations, by nailing them to a post; but I do not recollect at present an instance or example. Antiquated laws are said to have been thus abrogated.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Blotting out the handwriting - The word rendered handwriting…
Blotting out the handwriting - The word rendered handwriting means something written by the hand, a manuscript; and here, probably, the writings of the Mosaic law, or the law appointing many ordinances or observances in religion. The allusion is probably to a written contract, in which we bind ourselves to do any work, or to make a payment, and which remains in force against us until the bond is cancelled. That might be done, either by blotting out the names, or by drawing lines through it, or, as appears to have been practiced in the East, by driving a nail through it. The Jewish ceremonial law is here represented as such a contract, binding those under it to its observance, until it was nailed to the cross. The meaning here is, that the burdensome requirements of the Mosaic law are abolished, and that its necessity is superseded by the death of Christ. His death had the same effect, in reference to those ordinances, as if they had been blotted from the statute-book. This it did by fulfilling them, by introducing a more perfect system, and by rendering their observance no longer necessary, since all that they were designed to typify had been now accomplished in a better way; compare the notes at Eph 2:15.
Of ordinances - Prescribing the numerous rites and ceremonies of the Jewish religion.
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That was against us - That is, against our peace, happiness, comfort; or in other words, which was oppressive and burdensome; compare the notes at Act 15:10. Those ordinances bound and lettered the soul, restrained the expansive spirit of true piety which seeks the salvation of all alike, and thus operated as a hindrance to the enlarged spirit of true religion. Thus, they really operated against the truly pious Jew, whose religion would lead him to seek the salvation of the world; and to the Gentile, since he was not in a situation to avail himself of them, and since they would be burdensome if he could. It is in this sense, probably, that the apostle uses the word “us,” as referring to all, and as cramping and restraining the true nature of religion.
Which was contrary to us - Operated as a hindrance, or obstruction, in the matter of religion. The ordinances of the Mosaic law were necessary, in order to introduce the gospel; but they were always burdensome. They were to be confined to one people; and, if they were continued, they would operate to prevent the spread of the true religion around the world; compare 2Co 3:7, note, 9, note. Hence, the exulting language of the apostle in view of the fact that they were now taken away, and that the benefits of religion might be diffused all over the world. The gospel contains nothing which is “against,” or “contrary to,” the true interest and happiness of any nation or any class of people.
And took it out of the way - Greek, “Out of the midst;” that is, he wholly removed it. He has removed the obstruction, so that it no longer prevents union and harmony between the Jews and the Gentiles.
Nailing it to his cross - As if he had nailed it to his cross, so that it would be entirely removed out of our way. The death of Jesus had the same effect, in regard to the rites and institutions of the Mosaic religion, as if they had been affixed to his cross. It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post. This was practiced, says Grotius, in Asia. In a somewhat similar manner, in our banks now, a sharp instrument like the blade of a knife is driven through a check, making a hole through it, and furnishing to the teller of the bank a sign or evidence that it has been paid. If this be the meaning, then the expression here denotes that the obligation of the Jewish institutions ceased on the death of Jesus, as if he had taken them and nailed them to his own cross, in the manner in which a bond was cancelled.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Blotting out, &c.[4] This is commonly expounded of the…
Blotting out, &c.[4] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Others would have it to signify only the yoke and obligations of the Mosaical law, which could not of itself remit sins, and occasionally made persons greater sinners. This sentence of death (whether we understand the one or the other) Christ took away, fastening it as it were, to the cross, taking it away by his death on the cross. (Witham)
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[BIBLIOGRAPHY]
Chirographum decreti; Greek: cheirographon tou dogmatos. In the common Greek copies, Greek: tois dogmasi, as Ephesians ii. 15.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Blotting out--Greek, "Having wiped out"; coincident in time with…
Blotting out--Greek, "Having wiped out"; coincident in time with "having forgiven you" (Col 2:13); hereby having cancelled the law's indictment against you. The law (including especially the moral law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing code, and as far as "righteousness" (justification) and "life" were sought for by it. It can only produce outward works, not inward obedience of the will, which in the believer flows from the Holy Spirit in Him (Rom 3:21; Rom 7:2, Rom 7:4; Gal 2:19).
the handwriting of ordinances--rather, "IN ordinances" (see on Eph 2:15); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representative of the law, written by the hand of God) is the whole law, the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of the world (Rom 3:19); and in their inability to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Rom 2:15); and as they did not keep this, they were condemned by it.
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that was against us . . . contrary to us--Greek "adversary to us"; so it is translated, Heb 10:27. "Not only was the law against us by its demands, but also an adversary to us by its accusations" [BENGEL]. TITTMANN explains the Greek, "having a latent contrariety to us"; not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition in the law itself to our good (Rom 7:7-12, Rom 7:14; Co1 15:56; Gal 3:21; Heb 10:3). The "WRITING" is part of "that which was contrary to us"; for "the letter killeth" (see on Co2 3:6).
and took it--Greek, and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the cross." Christ, by bearing the curse of the broken law, has redeemed us from its curse (Gal 3:13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds was by striking a nail through the writing: this seems at that time to have existed in Asia [GROTIUS]. The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (Deu 27:26; Neh 10:29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. The legalism sought to be imposed is abolished,…
4. The legalism sought to be imposed is abolished, Col_2:14.
14. Blotting out—Rather, having blotted out. The interpretations of this verse are very various, and many of their difficulties arise, as we think, from a failure to observe its logical connexion. We conceive it to be a simple statement that God had wiped out the whole ritual system. Circumcision could not, therefore, be required as a condition of spiritual life, and they themselves had found that life without it.
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Handwriting of ordinances—The Mosaic ceremonial law: the obligatory bond, whose numerous minute decrees were difficult and oppressive.
Contrary to us— Peter expressed the same when he styled it “a yoke… which neither our fathers nor we were able to bear.” Act_15:10. We cannot interpret it of the decalogue, for that was not abolished by Christ’s death, as was the ritual, whose provisions pointed to and were thus fulfilled in him. It was, doubtless, the best possible system for the period of its enactment; but it had accomplished its purpose, and the time had come for it to pass away. Its precepts were obliterated; it was as if nailed to the cross, and thus, as a document, destroyed. As the cross was the instrument of death, when Christ died it died. Ritual circumcision is, therefore, at an end.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. blotting out] cancelled (Lightfoot).—The act of “forgiving” is…
14. blotting out] cancelled (Lightfoot).—The act of “forgiving” is described under vivid imagery. Cp. Act_3:19; and see Psa_51:1; Psa_51:9; Psa_109:14; Neh_4:5; Isa_44:22; Jer_18:23.
the handwriting] The bond, note-of-hand. The original word, cheirographon, meaning an autograph, is used often in this sense, and oftener (transliterated) in Latin than in Greek. So here the Latin Versions have chirographum decreti.—What is “the bond”? The question is best answered under the next words.
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of ordinances] Lit., “with relation to ordinances”; based on them, conditioned by them. “The bond written in ordinances”; R. V.—These “ordinances” (dogmata) are not rites but, as the Greek word always means in the N.T., orders, decrees. The reference cannot be solely to the “decrees” of the Jewish Law, for here the case of all believing sinners is in view. The decrees are rather that of which that Law was only one grand instance, the Divine precept of holiness, however conveyed, whether by revelation or by conscience (see Rom_2:12-15). Man’s assent, however imperfect, to the lightness of that precept, is as it were his signature of obligation to “the bond”; a bond which his sin has made to be a terribly adverse engagement.
Lightfoot points out that the Greek commentators “universally” interpret the words rendered “of ordinances” quite differently; “by the dogmata, or doctrines (of the Gospel)”; the Gospel being the means of the abrogation of the Law. But this, as he shews, is (a) alien to the context, (b) out of harmony with an important parallel word in Col_2:20 below (see notes on that verse), (c) not supported by the usage (elsewhere in N.T.) of the Greek word dogma.
contrary] directly opposed (Lightfoot). The Greek is a single compound word, giving by its form the thought of a close and grappling opposition. The broken Law becomes an active enemy of the transgressor.
and took it out of the way] Quite lit., and it (emphatic) He hath taken out of the midst; from between us and God, as a barrier to our peace.—“He hath taken”:—the tense indicates the lasting and present result of the decisive act of atonement.
nailing it to his cross] Lit., to the Cross.—See Col_1:20 for a previous allusion to the Cross.—The Lord was “made a curse for us” (Gal_3:13), “made sin for us” (2Co_5:21), in other words, treated as Transgression personified, in His atoning death. He there discharged our bond, and thus cancelled it, tore it up as it were; and the tearing up is vividly described as the piercing of it with the nails which had affixed Him, our Satisfaction, to the Cross.—There seems to be no evidence for the existence of any legal custom, such as the nailing up an abrogated decree in public, which could have suggested this language. It comes wholly from the Crucifixion.
Observe carefully the free use in Scripture of legal and commercial imagery to convey great aspects of the truth of our salvation.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) Blotting out the handwriting—i.e., cancelling the bond which…
(14) Blotting out the handwriting—i.e., cancelling the bond which stood against us in its ordinances. The “handwriting” is the bond, exacting payment or penalty in default. (Comp. Phm_1:19, “I Paul have written it with mine own hand; I will repay it.”) What this bond is we see by Eph_2:15, which speaks of “the law of commandments in ordinances,” there called “the enmity slain by the cross.” On the meaning of “ordinances” see Note on that passage. The metaphor, however, here is different, and especially notable as the first anticipation of those many metaphors of later theology, from Tertullian downwards, in which the idea of a debt to God, paid for us by the blood of Christ, as “a satisfaction,” is brought out. The Law is a bond, “Do this and thou shalt live.” “The soul that sinneth it shall die.” On failure to do our part it “stands against us.” But God for Christ’s sake forgives our transgressions and cancels the bond. It is a striking metaphor, full of graphic expressiveness; it is misleading only when (as in some later theologies) we hold it to be not only the truth, but the whole truth, forgetting that legal and forensic metaphors can but imperfectly represent inner spiritual realities.
And took it.—Properly, and He (Christ) hath taken it away. The change of tense is significant. The act of atonement is over; its effect remains.
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Nailing it to his cross.—At this point the idea of atonement comes in. Hitherto we have heard simply of free forgiveness and love of God. Now the bond is viewed, not as cancelled by a simple act of divine mercy, but as absolutely destroyed by Christ, by “nailing it to His cross.” It has been supposed (as by Bishop Pearson) that there is allusion to some custom of cancelling documents by the striking of a nail through them. But the custom is doubtful, and the supposition unnecessary. Our Lord “redeemed us from the curse of the Law,” by His death, “being made a curse for us” (Gal_3:13). St. Paul boldly speaks of that curse as a penalty standing against us, and as nailed to the cross with Himself, so to be for ever cancelled in the great declaration, “It is finished.” If any more definite allusion is to be sought for, we might be inclined to refer to the “title” on the cross, probably nailed to it. Such title declared the explanation of the sufferer’s death. The cancelled curse of the Law was just such an explanation of the great atoning death, and the title, declaring His mediatorial kingdom, showed the curse cancelled thereby.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Having blotted out the bond (that was) against us…
Having blotted out the bond (that was) against us with (or, written in) decrees, which was opposed to us (Eph_2:14-16; Rom_3:9-26 Rom_7:7-14; 2Co_5:19; Gal_3:10; 1Co_15:56; Act_13:38, Act_13:39) The ancients commonly used wax tablets in writing, and the flat end of the pointed stylus drawn over the writing smeared it out (expunged) and so cancelled it (comp. Act_3:19; Psa_51:9; Isa_43:25) "God," not "Christ," is the subject of this verb, which stands in immediate sequence to those of vers. 12, 13 (comp. 2Co_5:19) It is the receiver rather than the offerer of satisfaction who cancels the debt: in Eph_2:15. (comp. Col_1:22) a different verb is used. Ceirografon ("handwritten;" a word of later Greek, only here in the New Testament) is used specially of an account of debt, a bond signed by the debtor"s hand (see Meyer and Lightfoot). This bond (with its decrees) can be nothing other than "the law" (Eph_2:14-16; Act_13:38, Act_13:39; Rom_3:20 Rom_7:25; Gal_3:21, Gal_3:22, etc.) not, however, the ritual law, nor even the Mosaic Law as such (as Meyer contends), but law as law, the Divine rule of human life impressed even on Gentile hearts, (Rom_2:14, Rom_2:15) to which man"s conscience gives its consent, (Rom_7:16, Rom_7:22) and yet which becomes by his disobedience just a list of charges against him (so Neander and Lightfoot; see the latter on. Gal_2:19 Exo_24:3 andgmasin Deu_27:14-26, indeed, illustrate this wider relation of Divine law to the human conscience generally. Toiv do) is dative of reference either to kaq hJmwn ("against us:" qualifying or explanatoryin respect of its decrees) or to the verbal idea contained in ceirgorafon ("written in," or "with decrees"). The former explanation (that of Winer and Ellicott) is preferable. The Greek Fathers made it instrumental dative to ejxaleiyav, understanding by these dogmata the doctrines (dogmas) of the gospel by which the charges of the Law against us are expunged.
But this puts on dogma a later theological sense foreign to St. Paul, and universally rejected by modern interpreters. In the New Testament (comp. (Luk_2:1; Act_16:4; Heb_11:23) as in classical Greek, dogma is a decree, setting forth the will of some public authority (comp. note on dogmatizw, ver. 20). The added clause, "which was opposed to us," affirms the active opposition, as "against us" the essential hostility of the decrees of God"s law to our sinful nature (Rom_4:15; Gal_3:10: comp. Rom_7:13, Rom_7:14) The emphasis with which St. Paul dwells on this point is characteristic of the author of Romans and Galatians. Ypenantiov occurs besides only in Heb_10:27; the prefix uJpo implies close and persistent opposition (Lightfoot).
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And he hath taken it out of the midst, having nailed it to the cross (Col_1:20-22; Eph_2:18; 2Co_5:19; Rom_3:24-26 Rom_5:1, Rom_5:2; Gal_3:13; Heb_1:3; Joh_1:29; 1Jn_4:10) A third time in these three verses (12-14) we note the transition from participle to coordinate finite verb; and here, in addition, the aorist tense passes into the perfect ("hath taken"), marking the finality of the removal of the Law"s condemning power: (Act_13:39) comp. the opposite transition in Col_1:26, Col_1:27. The moral deliverance of ver. 11 is traced up to this legal release, both contained in our completeness in Christ (ver. 10). The subject is still "God." Cancelling the bond which he held against us in his Law, God has forver removed the barrier which stood between mankind and himself. (2Co_5:19) Christ"s place in this work, already shown in Col_1:18-23, (in its relation to himself) is vividly recalled by the mention of the cross. And the abolition of the Law"s condemnation is finally set forth by a yet bolder metaphor"having nailed it to the cross." The nails of the cross in piercing Christ pierced the legal instrument which held us debtors, and nullified it; (see Gal_3:13 comp.; sav Gal_2:19, 20 Rom_7:4-6) Proshlw may suggest the further idea of nailing up the cancelled document, by way of publication. At the cross all may read, "There is now no condemnation" (compare the "making a show" of ver. 15; also Rom_3:25; Gal_3:1) (For vers. 11-14, compare concluding remark on Col_1:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Blotting out the handwriting of ordinances.
Col_2:14
Blotting out the handwriting of ordinances.
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I. The handwriting.
1. It is often the practice of Scripture to liken a sin to a debt: whence remitting it is equivalent to pardoning it (Mat_6:12; cf. Luk_11:4). Indeed the Chaldees and Syrians used the words sinner and debtor interchangeably. The reason is that there is a resemblance between the two. As the one obliges the debtor to payment, the other obliges the sinner to punishment. As a debt gives the creditor power over his debtor, so sin consigns the offender to God.
2. The word handwriting signifies an acknowledgement signed by us that we owe a certain sum and bind ourselves to pay. It is an authentic testimony of our debt, and makes our body and goods liable. The handwriting of the text is the instrument of our condemnation, and subjects us to the justice of God.
3. This handwriting was the old law, as the word ordinances, the following context, and the purpose of the apostle to show that Judaism was not binding on the Colossians, prove.
4. This handwriting in itself is good and profitable, but it became contrary through sin.
(1) It serves to convict us, as an obligation produced in judgment stops the mouth of an unfaithful debtor.
(2) It is against our inclinations, which are lawless.
(3) It threatens punishment, which we feel to be deserved and which we cannot evade.
II. What is done with it? It is made void by the Cross.
1. It is blotted out, as it is usual with men when a debt is paid to efface the name of the creditor and the amount he owed. So God has erased the handwriting of this debt which was written in His law for our consciences.
2. The means employed is some fluid, as ink, which is drawn over the page; so our obligation is made void by the effusion of Christs blood.
3. Men who are exact not only efface their debtors writings but tear them up, that no sign of the debt may remain. So God has so effaced the handwriting against us that not even the erasures appear; it is rent by the nails of the cross.
Conclusion:
1. This furnishes us with a clear proof of Christs satisfaction. If Christs death is merely an example the law could sustain no injury, and if these words can be applied to Him they can be applied to other martyrs; but who would dare to do that?
2. This shows us the error of the doctrine of human merit: for God can exact nothing now that Christ has paid all.
3. The enjoyment of this privilege wrought on the cross is conditional upon faith. (J. Daille.)
The handwriting blotted out
I. What is meant by handwriting?
1. Opinions are various; yet all agree in this that something is intended which by force of testimony may prove us guilty before God. Some assert it to be--
(1) The covenant of God with Adam (Gen_2:17), for this being violated, Adam and his posterity were held guilty of death as by a bond.
(2) The stipulation of the Jews (Exo_19:7-8), by which they bound themselves to perfect obedience, by the non-performance of which they might be justly condemned by their own hand.
(3) The remembrance of our sins in the Divine mind and in our own conscience (Isa_43:25), by which we are convicted, as by a bond. The Divine law says, Thou shalt love the Lord, etc. Conscience suggests, I have not done so, and am, therefore, cursed.
(4) Ceremonial rites which testified to guilt, circumcision to depravity, purifications to the filthiness of sin, sacrifices to the heinousness of guilt.
2. I explain it to mean the moral law binding to perfect obedience and condemning defect, laden with rites as appendages.
II. How is it against us?
1. As to the moral law, it is holy, just, and good; nevertheless it has become deadly to us through sin (Rom_7:12-13), because--
(1) It propounds decrees contrary to human nature (Rom_7:12-13).
(2) It arraigns, convicts, and brings us in guilty of sin (Rom_3:20).
(3) It denounces against us the sentence of condemnation (Gal_3:10).
2. As to ordinances, they were contrary, because
(1) They were almost infinite as to number, and most burdensome as to observance Hence the appeal, Gal_5:1.
(2) By their signification and testimony. For although they seemed to promise the destruction of sin, yet there entered into them a confession rather than expiation thereof.
III. How it is made void.
1. Universally and sufficiently as it respects God; because by the blood of Christ such satisfaction is made to God that according to His own justice He is engaged to acquit those debtors who flee by faith to the Deliverer.
2. Particularly and efficaciously when it is blotted out from the conscience of those who lay hold of God by faith (Rom_5:1). There is no peace to a man who sees himself overwhelmed in debt and entangled by a bond; but when Christs deliverance is accepted the soul enters into peace.
3. Notice the beautiful gradation. Not content with telling us we are forgiven, Paul subjoins that the handwriting is blotted out; but lest any should think that it is not so, but that a new charge may be raised, he adds it is taken out of the way; and lest it should be thought to be preserved somewhere, and may yet be preferred, he says it is nailed to the Cross, rent in pieces.
Conclusion: We learn--
1. From the handwriting.
(1) Since every man through it is guilty of death, how dreadful is the condition of those who trample on the blood by which alone the handwriting can be blotted out. God will require from them the uttermost farthing.
(2) We see the insane pride of those who think they can satisfy God, yea, pay Him more than is due by works of supererogation. But what need then of blotting out the handwriting by the Cross?
2. From its contrariety.
(1) The depravity and corruption of our nature; for at its institution it was friendly and wholesome.
(2) The error of those who would restore ceremonies and rob us of our liberty in Christ.
3. From the abolition.
(1) Since it is deprived of its condemning force we infer that it still retains its directing force, and so we have not a licence to sin but a motive to obey (Luk_1:74-75).
(2) Since the comfort of a troubled conscience consists in its being blotted out, we must labour to maintain by faith not only that Christ has procured that but that it is blotted out as respects ourselves. A debtor does not consider himself safe until he has seen with his own eyes that his bond is cancelled. (Bp. Davenant.)
Our indictment cancelled by the Cross
Liberty is the way to true life for man. A slave has nothing to live for: but proclaim his freedom, and he becomes another being. So with the man whom God sets free. Quickening from God comes in forgiveness of sins.
I. The indictment against us--the law of God as expressed in the ten commandments and written in the heart (Rom_2:14).
1. Here we hate mans moral obligation, of which men everywhere have been more or less conscious. Moral sense of the two great duties of love to God and our neighbour is everywhere diffused. The handwriting is so on every mans soul that he knows and feels that some things ought to be done while others are forbidden as wrong. Many attempt to efface the handwriting, as well as to defy it, but that only confirms the fact that it exists in all the fulness of its claim.
2. This handwriting is against us because we have broken it. The law is for the lawless, and its verdict is only against the sinful. It commands our supreme love to God, and we have not loved Him, This is the debt we owe to God as our Creator and Father; we have not paid it and now cannot.
3. It is also contrary to us. The terms are not exactly equivalent. The one expresses silent condemnation, the other a positive hostility. A man may owe a debt he cannot pay, and this fact is an obligation against him, even though there be no positive demand for payment. But if by the process of dunning the debt is often brought before him, and he is unpleasantly reminded of it, then the obligation is not only against him, it is contrary to him: it disturbs his peace and fills him with dread. So the Divine law acting on the law of our mind is constantly reminding us of our obligation, and is hostile to our peace. Its spirituality is against us, for we are carnal; its purity, for we are unholy; its justice, for we have kept back Gods due. Such is the indictment, that every mouth may be stopped (Rom_3:19).
II. The indictment cancelled. The verdict against sinful men is erased or wiped out. This idea often recurs in Scripture in reference to sin--blot out all my iniquities.
2. It is taken out of the way; not that the law and moral obligation are abolished, but the verdict is removed so that it cannot be adduced for our condemnation. Literally it is taken out of the midst, as if the handwriting had lain between God and His people--a barrier to their approach to Him, and to their peace with Him.
3. The means. Nailing to the cross and so destruction. Its condemning force was exhausted on Christ, so that it is powerless against all who are in Him. This is our discharge: the law has been fulfilled, and its finding against us for ever taken away. (J. Spence, D. D.)
The Cross the death of law
I. The handwriting or bond.
1. Law means primarily the ceremonial law which was being pressed on the Colossians. The early controversies on this matter are difficult for us to understand. It is harder to change customs than creeds, and religious observances live on, as every Maypole on a village green tells us, long after the beliefs which animated them are forgotten. So there was a party Who refused the admittance of Gentile converts to the Church except through the old doorway of circumcision. This was the point at issue between Paul and these teachers.
2. But the modern distinction between moral and ceremonial had no existence in Pauls mind, nor in the Old Testament, where we find the highest morality and the merest ritual inter-stratified. The law was a homogeneous whole.
3. And the principles laid down are true about all law. Law, as such, is dealt with by Christianity in the same way as the God-given code.
4. Law, Paul tells us, is antagonistic. It stands opposite, frowning at us and barring our road.
(1) Is it then become our enemy because it tells us the truth? This conception is a strange contrast to the rapturous delight of Psalmists in it. Surely Gods greatest gift to man is the knowledge of His will, and law is beneficent, a light, and a guide, and even its strokes are merciful.
(2) Nevertheless the antagonism is very real. As with God, so with law--if we be against Him, He cannot but be against us. We make Him our dearest friend or our foe. The revelation of duty to which we are not inclined is ever unwelcome. Law is against us because--
(a) It comes like a taskmaster bidding us do, but neither putting the inclination into our hearts nor the power into our hands.
(b) The revelation of unfulfilled duty is the accusation of the defaulter.
(c) It comes with threatenings and foretastes of penalty. Thus, as standard, accuser, and avenger, it is against us.
(3) We all know this. Each of us has seen that apparition like the sword-bearing angel that Balaam saw, blocking our path when we wanted to go frowardly in the way of our heart. The law of the Lord should be sweeter than honey, etc., but the corruption of the best is the worst, and we can make it poison. Obeyed, it is as the chariot of fire to bear us heavenward; disobeyed, it is an iron car crushing all who set themselves against it.
II. Its destruction in the cross.
1. The Cross ends the laws power of punishment. Paul believed that the burden and penalty of sin had been laid on Christ, and trusting ourselves to the power of that great sacrifice, the dread of punishment will fade from our hearts, and the law will have to draw the bolts of the prison and let the captive go free.
2. The Cross is the end of the law as ceremonial. The Jewish ritual had the prediction of the Great Sacrifice for its highest purpose. When the fruit has set there is no more need for petals. We have the reality and do not need the shadow.
3. The Cross is the end of the law as moral rule. Of course it is not meant that Christian men are freed from the obligations of morality, but that we are not bound to do the things contained in the law because they are there. Duty is duty now because we see the pattern of conduct and character in Christ. The weakness of law is that it has no power to get its commandments obeyed; but Christ puts His love in our hearts, and so we pass from the dominion of an external commandment into the liberty of an inward spirit. The long schism between duty and inclination is at an end. So a higher morality ought to characterize the partakers of the life of Christ. Law died with Christ on the cross that it might rise and reign in our inmost hearts. (A. Maclaren, D. D.)
Cancelled and nailed up
There is a beautiful oriental custom which illustrates the Atonement. When a debt had to be settled either by payment or forgiveness, the creditor took the cancelled bond and nailed it over the door of him who had owed it, that all passers by might see that it was paid. So there is the Cross, the door of grace, behind which a bankrupt world lies in hopeless debt to the law. See Jesus our bondman and brother, coming forth with a long list of our indebtedness in His hand. He lifts it up where God and angels and men may see it, and there as the nail goes through His hand it goes through the bond of our transgressions to cancel it for ever. Come to that Cross! Not in order that you may wash away your sins by your tears or atone for them by your good works, or efface them by your sophistries and self-deceptions. But come rather that you may read the long black list that is against you, and be pierced to your heart by sorrow that you have offended such a Being; and then that lifting up your eyes you may see God turning His eyes at that same cross at which you are looking, and saying, I, even I, am He that blotteth out thy transgressions, etc. (New Testament Anecdotes.)
The law is against sinners
There are stronger things in the world than force. There are powers more difficult to overcome than strong or brazen gates. Suppose we found a prisoner condemned to die, and locked up in his ceil, and we were to ask ourselves how he could be saved from execution. There would appear great difficulty in getting him out of prison. That iron door, with its great bolt; that high window, with its guard of strong bars; those thick, strong walls; those heavy gates outside; that watchful jailer, how impossible it seems to overcome them all! Yet these are not the only difficulties, nor the greatest. There is another thing, stronger than all these, holding the poor prisoner to death: there is the sentence of the law. For, unless he would himself become a criminal, no man dares to help the condemned one out. Get the sentence repealed, and the other difficulties are removed. (J. Edmond, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 2 Part 5
Chapter 2 Part 5
THE CROSS THE DEATH OF LAW AND THE TRIUMPH OVER EVIL POWERS
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Col_2:14-15 (R.V.)
The same double reference to the two characteristic errors of the Colossians which we have already met so frequently, presents itself here. This whole section vibrates continually between warnings against the Judaising enforcement of the Mosaic law on Gentile Christians, and against the Oriental figments about a crowd of angelic beings filling the space betwixt man and God, betwixt pure spirit and gross matter. One great fact is here opposed to these strangely associated errors. The cross of Christ is the abrogation of the Law; the cross of Christ is the victory over principalities and powers. If we hold fast by it, we are under no subjection to the former, and have neither to fear nor reverence the latter.
I. The Cross of Christ is the death of Law. The law is a written document. It has an antagonistic aspect to us all, Gentiles as well as Jews. Christ has blotted it out. More than that, He has taken it out of the way, as if it were an obstacle lying right in the middle of our path. More than that, it is "nailed to the cross." That phrase has been explained by an alleged custom of repealing laws and cancelling bonds by driving a nail into them, and fixing them up in public, but proof of the practice is said to be wanting. The thought seems to be deeper than that. This antagonistic "law" is conceived of as being, like "the world," crucified in the crucifixion of our Lord. The nails which fastened Him to the cross fastened it, and in His death it was done to death. We are free from it, "that being dead in which we were held."
We have first, then, to consider the "handwriting," or, as some would render the word, "the bond." Of course, by law here is primarily meant the Mosaic ceremonial law, which was being pressed upon the Colossians. It is so completely antiquated for us, that we have difficulty in realising what a fight for life and death raged round the question of its observance by the primitive Church. It is always harder to change customs than creeds, and religious observances live on, as every maypole on a village green tells us, long after the beliefs which animated them are forgotten. So there was a strong body among the early believers to whom it was flat blasphemy to speak of allowing the Gentile Christian to come into the Church, except through the old doorway of circumcision, and to whom the outward ceremonial of Judaism was the only visible religion. That is the point directly at issue between Paul and these teachers.
But the modern distinction between moral and ceremonial law had no existence in Pauls mind, any more than it has in the Old Testament, where precepts of the highest morality and regulations of the merest ceremonial are interstratified in a way most surprising to us moderns. To him the law was a homogeneous whole, however diverse its commands, because it was all the revelation of the will of God for the guidance of man. It is the law as a whole, in all its aspects and parts, that is here spoken of, whether as enjoining morality, or external observances, or as an accuser fastening guilt on the conscience, or as a stern prophet of retribution and punishment.
Further, we must give a still wider extension to the thought. The principles laid down are true not only in regard to "the law," but about all law, whether it be written on the tables of stone, or on "the fleshly tables of the heart" or conscience, or in the systems of ethics, or in the customs of society. Law, as such, howsoever enacted and whatever the bases of its rule, is dealt with by Christianity in precisely the same way as the venerable and God given code of the Old Testament. When we recognise that fact, these discussions in Pauls Epistles flash up into startling vitality and interest. It has long since been settled that Jewish ritual is nothing to us. But it ever remains a burning question for each of us, What Christianity does for us in relation to the solemn law of duty under which we are all placed, and which we have all broken?
The antagonism of law is the next point presented by these words. Twice, to add to the emphasis, Paul tells us that the law is against us. It stands opposite us fronting us and frowning at us, and barring our road. Is "law" then become our "enemy because it tells us the truth"? Surely this conception of law is a strange contrast to and descent from the rapturous delight of psalmists and prophets in the "law of the Lord." Surely Gods greatest gift to man is the knowledge of His will, and law is beneficent, a light and a guide to men, and even its strokes are merciful. Paul believed all that too. But nevertheless the antagonism is very real. As with God, so with law, if we be against Him, He cannot but be against us. We may make Him our dearest friend or our foe. "They rebelled therefore He was turned to be their enemy and fought against them." The revelation of duty to which we are not inclined is ever unwelcome. Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts, nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter and a revelation to him of his guilt. And law is: against us, because it comes with threatenings and foretastes of penalty and pain. Thus as standard, accuser, and avenger, it is-sad perversion of its nature and function though such an attitude be-against us.
We all know that. Strange and tragic it is, but alas! it is true, that Gods law presents itself before us as an enemy. Each of us has seen that apparition, severe in beauty, like the sword-bearing angel that Balaam saw "standing in the way" between the vineyards, blocking our path when we wanted to "go frowardly in the way of our heart." Each of us knows what it is to see our sentence in the stern face. The law of the Lord should be to us "sweeter than honey and the honeycomb," but the corruption of the best is the worst, and we can make it poison. Obeyed, it is as the chariot of fire to bear us heavenward. Disobeyed, it is an iron car that goes crashing on its way, crushing all who set themselves against it. To know what we ought to be and to love and try to be it, is blessedness, but to know it and to refuse to be it, is misery. In herself she "wears the Godheads most benignant grace," but if we turn against her, Law, the "daughter of the voice of God," gathers frowns upon her face and her beauty becomes stern and threatening.
But the great principle here asserted is the destruction of law in the cross of Christ. The cross ends the laws power of punishment. Paul believed that the burden and penalty of sin had been laid on Jesus Christ and borne by Him on His cross. In deep, mysterious, but most real identification of Himself with the whole race of man, He not only Himself took our infirmities and bare our sicknesses, by the might of His sympathy and the reality of His manhood, but "the Lord made to meet upon Him the iniquity of us all"; and He, the Lamb of God, willingly accepted the load, and bare away our sins by bearing their penalty.
To philosophise on that teaching of Scripture is not my business here. It is my business to assert it. We can never penetrate to a full understanding of the rationale of Christs bearing the worlds sins, but that has nothing to do with the earnestness of our belief in the fact. Enough for us that in His person He willingly made experience of all the bitterness of sin: that when He agonised in the dark on the cross, and when from out of the darkness came that awful cry, so strangely compact of wistful confidence and utter isolation, "My God, My God, why hast Thou forsaken Me?" it was something deeper than physical pain or shrinking from physical death that found utterance- even the sin-laden consciousness of Him who in that awful hour gathered into His own breast the spear points of a worlds punishment. The cross of Christ is the endurance of the penalty of sin, and therefore is the unloosing of the grip of the law upon us, in so far as threatening and punishment are concerned. It is not enough that we should only intellectually recognise that as a principle-it is the very heart of the gospel, the very life of our souls. Trusting ourselves to that great sacrifice, the dread of punishment will fade from our hearts, and the thunder clouds melt out of the sky, and the sense of guilt will not be a sting, but an occasion for lowly thankfulness, and the law will have to draw the bolts of her prison house and let our captive souls go free.
Christs cross is the end of law as ceremonial. The whole elaborate ritual of the Jew had sacrifice for its vital centre, and the prediction of the Great Sacrifice for its highest purpose. Without the admission of these principles, Pauls position is unintelligible, for he holds, as in this context, that Christs coming puts the whole system out of date, because it fulfils it all. When the fruit has set, there is no more need for petals; or, as the Apostle himself puts it, "when that which is perfect is come, that which is in part is done away." We have the reality, and do not need the shadow. There is but one temple for the Christian soul-the "temple of His body." Local sanctity is at an end, for it was never more than an external picture of that spiritual fact which is realised in the Incarnation. Christ is the dwelling place of Deity, the meeting place of God and man, the place of sacrifice; and, builded on Him, we in Him become a spiritual house. There are none other temples than these. Christ is the great priest, and in His presence all human priesthood loses its consecration, for it could offer only external sacrifice, and secure a local approach to a "worldly sanctuary." He is the real Aaron, and we in Him become a royal priesthood. There are none other priests than these. Christ is the true sacrifice. His death is the real propitiation for sin, and we in Him become thank offerings, moved by His mercies to present ourselves living sacrifices. There are none other offerings than these. So the law as a code of ceremonial worship is done to death in the cross, and, like the temple veil, is torn in two from the top to the bottom.
Christs cross is the end of law as moral rule. Nothing in Pauls writings warrants the restriction to the ceremonial law of the strong assertion in the text, and its many parallels. Of course, such words do not mean that Christian men are freed from the obligations of morality, but they do mean that we are not bound to do the "things contained in the law" because they are there. Duty is duty now because we see the pattern of conduct and character in Christ. Conscience is not our standard, nor is the Old Testament conception of the perfect ideal of manhood. We have neither to read law in the fleshy tables of the heart, nor in the tables graven by Gods own finger, nor in mens parchments and prescriptions. Our law is the perfect life and death of Christ, who is at once the ideal of humanity and the reality of, Deity.
The weakness of all law is that it merely commands, but has no power to get its commandments obeyed. Like a discrowned king, it posts its proclamations, but has no army at its back to execute them. But Christ puts His own power within us, and His love in our hearts; and so we pass from under the dominion of an external commandment into the liberty of an inward spirit. He is to His followers both "law and impulse." He gives not the "law of a carnal commandment, but the power of an endless life." The long schism between inclination and duty is at an end, in so far as we are under the influence of Christs cross. The great promise is fulfilled, "I will put My law into their minds and write it in their hearts"; and so, glad obedience with the whole power of the new life, for the sake of the love of the dear Lord who has bought us by His dearth, supersedes the constrained submission to outward precept. A higher morality ought to characterise the partakers of the life of Christ, who have His example for their code, and His love for their motive. The tender voice that says, "If ye love Me, keep My commandments," wins us to purer and more self-sacrificing goodness than the stern accents that can only say, "Thou shalt-or else!" can ever enforce. He came "not to destroy, but to fulfil." The fulfilment was destruction in order to reconstruction in higher form. Law died with Christ on the cross in order that it might rise and reign with Him in our inmost hearts.
II. The Cross is the triumph over all the powers of evil.
There are considerable difficulties in the interpretation of Col_2:15; the main question being the meaning of the word rendered in the Authorised Version "spoiled," and in the R.V, "having put off from Himself." It is the same word as is used in Col_3:9, and is there rendered "have put off"; while a cognate noun is found in verse 11 of this chapter (Col_2:11), and is there translated "the putting off." The form here must either mean "having put off from oneself," or "having stripped (others) for oneself." The former meaning is adopted by many commentators, as well as by the R.V, and is explained to mean that Christ, having assumed our humanity, was, as it were, wrapped about and invested with Satanic temptations, which He finally flung from Him forever in His death, which was His triumph over the powers of evil. The figure seems far-fetched and obscure, and the rendering necessitates the supposition of a change in the person spoken of, which must be God in the earlier part of the period, and Christ in the latter.
But if we adopt the other meaning, which has equal warrant in the Greek form, "having stripped for Himself," we get the thought that in the cross God has, for His greater glory, stripped principalities and powers. Taking this meaning, we avoid the necessity of supposing with Bishop Lightfoot that there is a change of subject from God to Christ at some point in the period including Col_2:13 -an expedient which is made necessary by the impossibility of supposing that God "divested Himself of principalities or powers"-and also avoid the other necessity of referring the whole period to Christ, which is another way out of that impossibility. We thereby obtain a more satisfactory meaning than that Christ in assuming humanity was assailed by temptations from the powers of evil which were, as it were, a poisoned garment clinging to Him, and which He stripped off from Himself in His death. Further, such a meaning as that which we adopt makes the whole verse a consistent metaphor in three stages, whereas the other introduces an utterly incongruous and irrelevant figure. What connection has the figure of stripping off a garment with that of a conqueror in his triumphal procession? But if we read "spoiled for Himself principalities and powers," we see the whole process before our eyes-the victor stripping his foes of arms and ornaments and dress, then parading them as his captives, and then dragging them at the wheels of his triumphal car.
The words point us into dim regions of which we know nothing more than Scripture tells us. These dreamers at Colossae had much to say about a crowd of beings, bad and good, which linked men and matter with spirit and God. We have heard already the emphasis with which Paul has claimed for his Master the sovereign authority of Creator over all orders of being, the headship over all principality and power. He has declared, too, that from Christs cross a magnetic influence streams out upwards as well as earthwards, binding all things together in the great reconciliation-and now he tells us that from that same cross shoot downwards darts of conquering power which subdue and despoil reluctant foes of other realms and regions than ours, in so far as they work among men.
That there are such seems plainly enough asserted in Christs own words. However much discredit has been brought on the thought by monastic and Puritan exaggerations, it is clearly the teaching of Scripture; and however it may be ridiculed or set aside, it can never be disproved. But the position which Christianity takes in reference to the whole matter is to maintain that Christ has conquered the banded kingdom of evil, and that no man owes it fear or obedience, if he will only hold fast by his Lord. In the cross is the judgment of this world, and by it is the prince of this world cast out. He has taken away the power of these Powers who were so mighty amongst men. They held men captive by temptations too strong to be overcome, but He has conquered the lesser temptations of the wilderness and the sorer of the cross, and therein has made us more than conquerors. They held men captive by ignorance of God, and the cross reveals Him; by the lie that sin was a trifle, but the cross teaches us its gravity and power; by the opposite lie that sin was unforgivable, but the cross brings pardon for every transgression and cleansing for every stain. By the cross the world is a redeemed world, and, as our Lord said in words which may have suggested the figure of our text, the strong man is bound, and his house spoiled of all his armour wherein he trusted. The prey is taken from the mighty and men are delivered from the dominion of evil. So that dark kingdom is robbed of its subjects and its rulers impoverished and restrained. The devout imagination of the monk painter drew on the wall of the cell in his convent the conquering Christ with white banner bearing a blood-red cross, before whose glad coming the heavy doors of the prison house fell from their hinges, crushing beneath their weight the demon jailor, while the long file of eager captives, from Adam onwards through ages of patriarchs and psalmists and prophets, hurried forward with outstretched hands to meet the Deliverer, who came bearing His own atmosphere of radiance and joy. Christ has conquered. His cross is His victory; and in that victory God has conquered. As the long files of the triumphal procession swept upwards to the temple with incense and music, before the gazing eyes of a gathered glad nation, while the conquered trooped chained behind the chariot, that all men might see their fierce eyes gleaming beneath their matted hair, and breathe more freely for the chains on their hostile wrists, so in the worldwide issues of the work of Christ, God triumphs before the universe, and enhances His glory in that He has rent the prey from the mighty and won men back to Himself.
So we learn to think of evil as conquered, and for ourselves in our own conflicts with the world, the flesh, and the devil, as well as for the whole race of man, to be of good cheer. True, the victory is but slowly being realised in all its consequences, and often it seems as if no territory had been won. But the main position has been carried, and though the struggle is still obstinate, it can end only in one way. The brute dies hard, but the naked heel of our Christ has bruised his head, and though still the dragon
"Swinges the scaly horror of his folded tail,"
his death will come sooner or later. The regenerating power is lodged in the heart of humanity, and the centre from which it flows is the cross. The history of the world thenceforward is but the history of its more or less rapid assimilation of that power, and of its consequent deliverance from the bondage in which it has been held. The end can only be the entire and universal manifestation of the victory which was won when He bowed His head and died. Christs cross is Gods throne of triumph.
Let us see that we have our own personal part in that victory. Holding to Christ, and drawing from Him by faith a share in His new life, we shall no longer be under the yoke of law, but enfranchised into the obedience of love, which is liberty. We shall no longer be slaves of evil, but sons and servants of our conquering God, who wooes and wins us by showing us all His love in Christ, and by giving us His own Son on the Cross, our peace offering. If we let Him overcome, His victory will be life, not death. He will strip us of nothing but rags, and clothe us in garments of purity; He will so breathe beauty into us that He will show us openly to the universe as examples of His transforming power, and He will bind us glad captives to His chariot wheels, partakers of His victory as well as trophies of His all-conquering love. "Now thanks be unto God, which always triumphs over us in Jesus Christ."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 14. Blotting out the handwriting. The Revision says, “The…
14. Blotting out the handwriting. The Revision says, “The bond.” That is, the written law of ordinances; the law of Jewish rites. This was “blotted out,” erased, removed. Against us. Especially in the sense that they made Gentiles aliens and strangers to the covenant, and without God and hope. Nailing it to his cross. When the Jews nailed Jesus to the cross they drove the nails into their own law. The old dispensation was ended; the blood of the new covenant was shed from the wounds of the nails.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain Jer 17:1. - 2Co 3:3. - Col 2:14.
Jeremiah
SIN’S WRITING AND ITS ERASURE
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Jer 17:1. - 2Co 3:3. - Col 2:14.
I have put these verses together because they all deal with substantially the same metaphor. The first is part of a prophet’s solemn appeal. It describes the sin of the nation as indelible. It is written in two places. First, on their hearts, which reminds us of the promise of the new covenant to be written on the heart. The ‘red-leaved tablets of the heart’ are like waxen tables on which an iron stylus makes a deep mark, an ineradicable scar. So Judah’s sin is, as it were, eaten into their heart, or, if we might so say, tattooed on it. It is also written on the stone horns of the altar, with a diamond which can cut the rock {an illustration of ancient knowledge of the properties of the diamond}. That sounds a strange place for the record of sin to appear, but the image has profound meaning, as we shall see presently.
Then the two New Testament passages deal with other applications of the same metaphor. Christ is, in the first, represented as writing on the hearts of the Corinthians, and in the second, as taking away ‘the handwriting contrary to us.’ The general thought drawn from all is that sin’s writing on men’s hearts is erased by Christ and a new inscription substituted.
I. The handwriting of sin.
Sin committed is indelibly written on the heart of the doer.
‘The heart,’ of course, in Hebrew means more than merely the supposed seat of the affections. It is figuratively the centre of the spiritual life, just as physically it is the centre of the natural. Thoughts and affections, purposes and desires are all included, and out of it are ‘the issues of life,’ the whole outgoings of the being. It is the fountain and source of all the activity of the man, the central unity from which all comes. Taken in this wide sense it is really the whole inner self that is meant, or, as is said in one place, ‘the hidden man of the heart.’ And so the thought in this vigorous metaphor may be otherwise put, that all sin makes indelible marks on the whole inward nature of the man who does it.
Now to begin with, think for a moment of that truth that everything which we do reacts on us the doers.
We seldom think of this. Deeds are done, and we fancy that when done, they are done with. They pass, as far as outward seeming goes, and their distinguishable consequences in the outward world, in the vast majority of cases, soon apparently pass. All seems evanescent and irrecoverable as last year’s snows, or the water that flowed over the cataract a century ago. But there is nothing more certain than that all which we do leaves indelible traces on ourselves. The mightiest effect of a man’s actions is on his own inward life. The recoil of the gun is more powerful than the blow from its shot. Our actions strike inwards and there produce their most important effects. The river runs ceaselessly and its waters pass away, but they bring down soil, which is deposited and makes firm land, or perhaps they carry down grains of gold.
This is the true solemnity of life, that in all which we do we are carrying on a double process, influencing others indeed, but influencing ourselves far more.
Consider the illustrations of this law in regard to our sins.
Now the last thing people think of when they hear sermons about ‘sin’ is that what is meant is the things that they are doing every day. I can only ask you to try to remember, while I speak, that I mean those little acts of temper, or triflings with truth, or yieldings to passion or anger, or indulgence in sensuality, and above all, the living without God, to which we are all prone.
{a} All wrong-doing makes indelible marks on character. It makes its own repetition easier. Habit strengthens inclination. Peter found denying his Lord three times easier than doing it once. It weakens resistance. In going downhill the first step is the only one that needs an effort; gravity will do the rest.
It drags after it a tendency to other evil. All wrong things have so much in common that they lead on to one another. A man with only one vice is a rare phenomenon. Satan sends his apostles forth two by two. Sins hunt in couples, or more usually in packs, like wolves, only now and then do they prey alone like lions. Small thieves open windows for greater ones. It requires continually increasing draughts, like indulgence in stimulants. The palate demands cayenne tomorrow, if it has had black pepper to-day.
So, whatever else we do by our acts, we are making our own characters, either steadily depraving or steadily improving them. There will come a slight slow change, almost unnoticed but most certain, as a dim film will creep over the peach, robbing it of all its bloom, or some microscopic growth will steal across a clearly cut inscription, or a breath of mist will dim a polished steel mirror.
{b} All wrong-doing writes indelible records on the memory, that awful and mysterious power of recalling past things out of the oblivion in which they seem to lie. How solemn and miserable it is to defile it with the pictures of things evil! Many a man in his later years has tried to ‘turn over a new leaf,’ and has never been able to get the filth out of his memory, for it has been printed on the old page in such strong colours that it shines through. I beseech you all, and especially you young people, to keep yourselves ‘innocent of much transgression,’ and ‘simple concerning evil’-to make your memories like an illuminated missal with fair saints and calm angels bordering the holy words, and not an Illustrated Police News. Probably there is no real oblivion. Each act sinks in as if forgotten, gets overlaid with a multitude of others, but it is there, and memory will one day bring it to us.
And all sin pollutes the imagination. It is a miserable thing to have one’s mind full of ugly foul forms painted on the inner walls of our chamber of imagery, like the hideous figures in some heathen temple, where gods of lust and murder look out from every inch of space on the walls.
{c} All wrong-doing writes indelible records on the conscience. It does so partly by sophisticating it-the sensibility to right and wrong being weakened by every evil act, as a cold in the head takes away the sense of smell. It brings on colour-blindness to some extent. One does not know how far one may go towards ‘Evil! be thou my good’-or how far towards incapacity of distinguishing evil. But at all events the tendency of each sin is in that direction. So conscience may become seared, though perhaps never so completely as that there are no intervals when it speaks. It may long lie dormant, as Vesuvius did, till great trees grow on the floor of the crater, but all the while the communication with the central fires is open, and one day they will burst out.
The writing may be with invisible ink, but it will be legible one day. So, then, all this solemn writing on the heart is done by ourselves. What are you writing? There is a presumption in it of a future retribution, when you will have to read your autobiography, with clearer light and power of judging yourselves. At any rate there is retribution now, which is described by many metaphors, such as sowing and reaping, drinking as we have brewed, and others-but this one of indelible writing is not the least striking.
Sin is graven deep on sinful men’s worship.
The metaphor here is striking and not altogether clear. The question rises whether the altars are idolatrous altars, or Jehovah’s. If the former, the expression may mean simply that the Jews’ idolatry, which was their sin, was conspicuously displayed in these altars, and had, as it were, its most flagrant record in their sacrifices. The altar was the centre point of all heathen and Old Testament worship, and altars built by sinners were the most conspicuous evidences of their sins.
So the meaning would be that men’s sin shapes and culminates in their religion; and that is very true, and explains many of the profanations and abominations of heathenism, and much of the formal worship of so-called Christianity.
For instance, a popular religion which is a mere Deism, a kind of vague belief in a providence, and in a future state where everybody is happy, is but the product of men’s sin, striking out of Christianity all which their sin makes unwelcome in it. The justice of God, punishment, sinfulness of sin, high moral tone, are all gone. And the very horns of their altars are marked with the signs of the worshippers’ sin.
But the ‘altars’ may be God’s altars, and then another idea will come in. The horns of the altar were the places where the blood of the sacrifice was smeared, as token of its offering to God. They were then a part of the ritual of propitiation. They had, no doubt, the same meaning in the heathen ritual. And so regarded, the metaphor means that a sense of the reality of sin shapes sacrificial religion.
There can be no doubt that a very real conviction of sin lies at the foundation of much, if not all, of the system of sacrifices. And it is a question well worth considering whether a conviction so widespread is not valid, and whether we should not see in it the expression of a true human need which no mere culture, or the like, will supply.
At all events, altars stand as witnesses to the consciousness of sin. And the same thought may be applied to much of the popular religion of this day. It may be ineffectual and shallow but it bears witness to a consciousness of evil. So its existence may be used in order to urge profounder realisation of evil on men. You come to worship, you join in confessions, you say ‘miserable sinners’-do you mean anything by it? If all that be true, should it not produce a deeper impression on you?
But another way of regarding the metaphor is this. The horns of the altar were to be touched with the blood of propitiation. But look! the blood flows down, and after it has trickled away, there, deep carven on the horns, still appears the sin, i.e. the sin is not expiated by the sinner’s sacrifice. Jeremiah is then echoing Isaiah’s word, ‘Bring no more vain oblations.’ The picture gives very strikingly the hopelessness, so far as men are concerned, of any attempt to blot out this record. It is like the rock-cut cartouches of Egypt on which time seems to have no effect. There they abide deep for ever. Nothing that we can do can efface them. ‘What I have written, I have written.’ Pen-knives and detergents that we can use are all in vain.
II. Sin’s writing may be erased, and another put in its place.
The work of Christ, made ours by faith, blots it out.
{a} Its influence on conscience and the sense of guilt. The accusations of conscience are silenced. A red line is drawn across the indictment, or, as Colossians has it, it is ‘nailed to the cross.’ There is power in His death to set us free from the debt we owe.
{b} Its influence on memory. Christ does not bring oblivion, but yet takes away the remorse of remembrance. Faith in Christ makes memory no longer a record which we blush to turn over, or upon which we gloat with imaginative delight in guilty pleasures past, but a record of our shortcomings that humbles us with a penitence which is not pain, but serves as a beacon and warning for the time to come. He who has a clear beam of memory on his backward track, and a bright light of hope on his forward one, will steer right.
{c} Its influence on character.
We attain new hopes and tastes. ‘We become epistles of Christ known and read of all men,’ like palimpsests, Homer or Ovid written over with the New Testament gospels or epistles.
Christ’s work is twofold, erasure and rewriting. For the one, ‘I will blot out as a cloud their transgressions.’ None but He can remove these. For the other, ‘I will put My law into their minds and will write it on their hearts.’ He can impress all holy desires on, and can put His great love and His mighty spirit into, our hearts.
So give your hearts to Him. They are all scrawled over with hideous and wicked writing that has sunk deep into their substance. Graven as if on rock are your sins in your character. Your worship and sacrifices will not remove them, but Jesus Christ can. He died that you might be forgiven, He lives that you may be purified. Trust yourself to Him, and lean all your sinfulness on His atonement and sanctifying power, and the foul words and bad thoughts that have been scored so deep into your nature will be erased, and His own hand will trace on the page, poor and thin though it be, which has been whitened by His blood, the fair letters and shapes of His own likeness. Do not let your hearts be the devil’s copybooks for all evil things to scrawl their names there, as boys do on the walls, but spread them before Him, and ask Him to make them clean and write upon them His new name, indicating that you now belong to another, as a new owner writes his name on a book that he has bought.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:14 the record of the charges against us: The…
2:14 the record of the charges against us: The Greek phrase suggests an IOU that we have all signed. Since we are unable to pay what we owe, it stands against us. The law of God required obedience that people are unable to give, but God has forgiven our debt through the work of Christ (2:13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.