The apostle draws a practical inference from the view he had just given of the work of Christ. "Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or of a new moon, or of a sabbath day: which things are a shadow of the things to come; but the body is Christ's."

I. THE PROHIBITION. It is twofold, respecting first the distinction of meats and drinks, and then the observance of times.

1. The distinction of meats and drinks.

(1) This distinction was made in the Mosaic Law as to things clean and unclean. There was no prohibition as to drinks, except in regard to Nazarites and priests during their ministration (Leviticus 10:9; Numbers 6:3). It is probable that the Colossian errorists, like the Essenes, forbade wine and animal food altogether; for they imposed a rigorous asceticism upon their disciples.

(2) The distinction is abolished by the gospel.

(a) Our Lord hinted at the approaching abolition (Mark 7:14, 19).

(b) There was a formal annulment of the distinction in Peter's vision (Acts 10:11, etc.), where the distinction between those within and those without the covenant was being done away.

(c) The abolition is implied in Hebrews 9:10, where the rule as "to meats and drinks" is said to have been "imposed until the time of reformation."

(d) It is also implied in the action of the Council of Jerusalem, and in the language of Peter respecting "the yoke which neither we nor our fathers were able to bear" (Acts 15:10).

(3) The attitude of Christians towards this distinction. "Let no man.., judge you in respect of" them.

(a) Christians are not justified now in making such a distinction or in imposing it upon others. Thus the Roman Catholics are condemned for their distinction of meats: "Commanding to abstain from meats, which God hath created to be received with thanksgiving" (1 Timothy 4:3). It is not "that which teeth into the mouth that defileth the man" (Matthew 15:2, 11).

(b) Christians in apostolic times had a liberty in these matters which they were to exercise for edification.

(α

) It was allowable for a believer neither "to eat flesh" nor to drink wine "so long as the world standeth" (1 Corinthians 8:13).

(β

) It was allowable in the transition state of the Church, while, it consisted of two diverse elements - Jews and Gentiles - for liberty to be exercised in these matters, with a due regard to the rights of conscience (Romans 14:2).

(c) But we in our different circumstances must resist any attempt to impose upon us a distinction of meats. "Let no man.., judge you in meat, or in drink." It is not in man's power to make that a sin which God has not forbidden. "It is a very small thing that I should be judged of you or of man's judgment" (1 Corinthians 4:3). "Why dost thou judge thy brother?" (Romans 14:3, 10). Besides, we must remember the spiritual nature of Christianity: "The kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Ghost" (Romans 14:17). We must "stand fast in the liberty wherewith Christ hath made his people free" (Galatians 5:1).

2. The observance of times and seasons. "Or in respect of a feast day, or of a new moon, or of a sabbath day." The apostle said to the Galatians, "Ye observe days, and months, and times, and years" (Galatians 4:10).

(1) There was a provisional and temporary discretion allowed likewise in the matter of days. "One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind" (Romans 14:5, 6). The apostle leaves the matter of days an open question.

(2) Yet no man was to be taken to task for refusing to observe them. The times were entirely Jewish.

(a) The "feast day" referred to the annual festivals, like Pentecost and Passover.

(b) The "new moon" referred to the monthly festival.

(c) The "sabbath day" referred to the Jewish sabbath, which was always observed on the Saturday. "But does the apostle not seem to strike at the obligation of maintaining the observance of one day in seven for the worship of God, and sunder the connection that exists between the Jewish sabbath and the Christian Sunday?" We answer that:

(α

) The observance of the Lord's day never came into question in apostolic times. It was universally observed from the beginning both by Jews and Gentiles. It cannot, therefore, be affected by anything said as to "days" in Romans 14:1-6 or in this passage.

(β

) The devotion of a seventh part of our time to God rests on considerations as old as creation, for the sabbath was made for man even before sin entered the world.

(γ

) The sabbath of the Jews was typical, and therefore was abolished in Christ, and therefore, as well as for other reasons, the Lord's day, which took its place from the beginning of the gospel dispensation, was changed from the last to the first day of the week. The sabbath day was so long and so deeply associated with the stated feasts, the sabbatical year, and the jubilee year of Judaism, that it partook of their typical character, and thus passed away with the other institutions of Judaism. But this was not the original aspect of the sabbath, which had nothing in it typical of redemption, for it began while there was no sin and no need of salvation. Thus, just as baptism is the Lord's circumcision according to ver. 11, the Lord's day is the sabbath of Christian times.

II. THE REASON FOR THE PROHIBITION "Which things are a shadow of the things to come; but the body is Christ's." They were useful as shadows before the Substance came, but after it they were useless.

1. The shadow. The word implies:

(1) The dimness, the unsubstantiality of these Jewish ordinances or institutions. The light they projected forward into Christian times was obscure.

(2) Their temporary nature. The shadow disappears when the substance is come.

2. The substance. "The body is Christ's;" that is, belongs to Christ. The reality is verified in Christ and the benefits of the new dispensation. The blessings they prefigured are to be realized by union with Christ. - T. C.

I. THE POINTS IN WHICH THAT LIBERTY IS TO BE EXERCISED.

1. Those which, in addition to circumcision, were principally in question were —(1) Meat and drink, which refers to unclean things, things offered to idols, and perhaps the Nazarite vow. As there were few Jewish regulations as to drink, probably other ascetic practices were in question.(2) Sacred seasons — annual festivals, the monthly feast of the new moon, and the weekly Sabbath.

2. The relation of the Gentile converts to these was really the question whether Christianity was to be more than a Jewish sect, and the main force which, under God, settled the contest was the vehemence and logic of Paul.

3. He lays down the ground on which the whole matter was to be settled. They are a "shadow," etc. "Coming events cast their shadows before." The great work of Christ whose "goings forth have been from everlasting," may be thought of as having set out from the Throne as soon as time was, like the beams of some far-off star that have not yet reached a dark world. The light from the Throne is behind Him as He advances across the centuries, and the shadow is thrown far in front.

II. This involves THE PURELY PROPHETIC AND SYMBOLIC CHARACTER OF THE OLD TESTAMENT ORDER.

1. Sacrifice, altar, priest, temple, spoke of Christ.(1) The distinctions of meats were meant to familiarize men with the conceptions of purity and impurity, and so, by stimulating conscience to work the need of a Purifier.(2) The yearly feasts set forth various aspects of Christ's work, and the Sabbath showed in outward form the rest into which He leads His people who cease from their own works and wear His yoke. And all are like outriders who precede a prince on his progress, and as they gallop through sleeping villages rouse them with the cry, "the king is coming."

2. And when the king has come where are the heralds? When the reality, who wants the shadows? And if that which threw the shadow forward has arrived, how shall the shadow be visible too?

III. Therefore THE CESSATION OF ALL THESE OBSERVANCES IS INVOLVED IN THEIR PROPHETIC CHARACTER.

1. The practical conclusion is not, "let no man observe these any more," but "let no man judge you" about them. He does not quarrel with the rites, but with men insisting on them.

2. His own practice is the best commentary on his meaning. When they said to him, "You must circumcise Titus," he said, "Then I will not." When nobody tried to compel him he circumcised Timothy to avoid scandals.

3. In times of transition, wise supporters of the new will not be in a hurry to break with the old. The brown sheaths remain on the twigs alter the tender green leaf has burst from within them, but there is no need to pull them off, for they will drop presently.

4. The bearing of Paul's principles on the religious observance of Sunday.(1) The obligation of the Jewish Sabbath has passed away, but the institution of a weekly day of rest is put in Scripture independently and prior to the Mosaic institution. That is the natural conclusion from the narrative in Genesis, the fact that Sabbath was made for man, i.e., for the race, and the traces of a pre-Mosaic Sabbath, e.g., in Assyria. It is a physical and moral necessity, and that is a mistaken benevolence which on the plea of culture or amusement for the many, compels the labour of the few.(2) The gradual growing up of the practice of observing "the Lord's day" is in accordance with the whole spirit of the New Covenant, which has next to nothing to say about externals, but leaves the new life to shape itself. The necessity of a day of rest is not less now than at the first. I distrust the spirituality which professes that all life is a Sabbath, and therefore holds itself absolved from special seasons of worship; but it is better to think of the day as a great gift for the highest purposes, than to keep it as a mere commandment.

(A. Maclaren, D. D.)

Ceremonial in religion —

I. CAN FORM NO JUST BASIS FOR INDIVIDUAL CONDEMNATION. "Let no man judge you." The essence of religion does not consist in the outward form, but the inward spirit.

II. IS TYPICAL OF THE REAL. Rites have their place in the culture of the race, and in their proper sphere are important. They sketch the outlines of truths, and are valuable only as they conduct to the realities they predict and typify.

III. IS ABOLISHED AND RENDERED NUGATORY BY THE REAL. It is a dangerous infatuation to snatch at the shadow when we may embrace the substance. Lessons:

1. Learn to exercise forbearance in externals.

2. Christ alone can satisfy the deepest craving of the soul.

(G. Barlow.)

"Therefore" marks the connection. The handwriting is destroyed, Christians are free; why then go back to the elements of bondage.

I. THE ADMONITION.

1. Eating and drinking have reference to the dietetic injunctions of Mosaism. These had a strong hold of the Jewish mind (Acts 10:9-16). The distinctions of days point collectively to the periodical feasts and sacred seasons. And the idea was that all this was essential to salvation, and so obligatory on Gentile Christians.

2. Against this notion Paul asserts the great principle of Christian liberty. Such things ought never to be a criterion of piety. Yet how strong is the tendency to-day to forbid certain kinds of food at certain seasons, and to insist on saints' days. The doctrine here is that one kind of food is as lawful, and one day as sacred, as another. All these distinctions have passed away, and are no longer binding. That we are at liberty to observe certain days, such as those on which we commemorate the great redemptive facts, e.g., Christmas, Easter, etc., there can be no doubt, but they are not obligatory (Romans 14:6).

3. The great practical question is that which relates to the Sabbath. The seventh day was long kept along with the first; but this was condemned as Judaizing by the Council of Laodicea ( A.D. 364). The apostle declares that a Christian's true piety is not to be judged by his regard of the Jewish Sabbath any more than to the other festivals. That was a shadow of the Lord's day. That a seventh portion of our time should be specially given to God is based on considerations as old as creation; but the foundation and character of the Lord's day are altogether changed from those of the Jewish Sabbath. Its true principle is allegiance to a living Saviour whose resurrection on that day it commemorates, as laying the foundation of a new spiritual creation. The Saviour's appearances on that day subsequent to His resurrection, and the usage of the apostles, hallow the first day of the week, and make it with a Divine fitness and beauty the Christian's day of rest.

II. THE ARGUMENT. The coming Saviour as the Sun of Righteousness, in the establishment of the Jewish economy, flung a shadow of His approaching advent and dispensation down on the descendants of Abraham, that they might walk in it, and conserve the worship and truth of God. As a shadow it was —

1. Predicted and foretold that something grander was coming.

2. It was prefigurative. A shadow is s likeness, however faint, and the truths embodied in Christ were dimly typified in Judaism.

3. But as a shadow is evanescent, it was made to vanish away when that which was perfect had come. Then it answered its purpose and disappeared. The reality was reached in the Son of God.

(J. Spence, D. D.)

Religion is not like the prophet's roll, sweet as honey when it was in his mouth, but as bitter as gall in his belly. Religion is no sullen stoicism, no sour Pharisaism: it does not consist in a few melancholy passions, in some dejected looks or depressions of mind; but it consists in freedom, love, peace, life, and power; the more it comes to be digested: into our lives, the more sweet and lovely we shall find it to be. Those spots and wrinkles which corrupt minds think they see in the face of religion are, indeed, nowhere else but in their own deformed and misshapen apprehensions. It is no wonder, when a defiled fancy comes to be the glass, if you have an unlovely reflection.

(John Smith.)

Colossians, PaulColossae, LaodiceaAct, Celebration, Day-, Drink, Drinking, Eat, Eating, Feast, Festival, Holyday, Holy-day, Judge, Judgement, Judgment, Matter, Meat, Moon, Moons, New-moon, None, Pass, Question, Questions, Reason, Regard, Religious, Respect, Sabbath, Sabbaths, Sit, Suffer1. Paul still exhorts them to be constant in Christ;
8. to beware of philosophy, and vain traditions;
18. worshipping of angels;
20. and legal ceremonies, which are ended in Christ.

Colossians 2:16

     4921   day
     5010   conscience, matters of
     5897   judging others
     7430   Sabbath, in NT

Colossians 2:12-23

     7328   ceremonies

Colossians 2:13-17

     4438   eating
     7422   ritual

Colossians 2:16-17

     4846   shadow
     7355   feasts and festivals, nature of
     7398   New Moon festival

Colossians 2:16-18

     5821   criticism, among believers
     8824   self-righteousness, nature of

Colossians 2:16-19

     7025   church, unity

Colossians 2:16-23

     5441   philosophy

Notes on the Fourth Century
Page 238. Med. 1. In the wording of this meditation, and of several other passages in the Fourth Century, it seems as though Traherne is speaking not of himself, but of, a friend and teacher of his. He did this, no doubt, in order that he might not lay himself open to the charge of over-egotism. Yet that he is throughout relating his own experiences is proved by the fact that this Meditation, as first written, contains passages which the author afterwards marked for omission. In its original form …
Thomas Traherne—Centuries of Meditations

July 18. "Ye are Complete in Him" (Col. Ii. 10).
"Ye are complete in Him" (Col. ii. 10). In Him we are now complete. The perfect pattern of the life of holy service for which He has redeemed and called us, is now in Him in heaven, even as the architect's model is planned and prepared and completed in his office. But now it must be wrought into us and transferred to our earthly life, and this is the Holy Spirit's work. He takes the gifts and graces of Christ and brings them into our life, as we need and receive them day by day, just as the sections …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 15. "As Ye have Received Christ Jesus So Walk in Him" (Col. Ii. 6).
"As ye have received Christ Jesus so walk in Him" (Col. ii. 6). It is much easier to keep the fire burning than to rekindle it after it has gone out. Let us abide in Him. Let us not have to remove the cinders and ashes from our hearthstones every day and kindle a new flame; but let us keep it burning and never let it expire. Among the ancient Greeks the sacred fire was never allowed to go out; so, in a higher sense, let us keep the heavenly flame aglow upon the altar of the heart. It takes very much …
Rev. A. B. Simpson—Days of Heaven Upon Earth

June 2. "As Ye have Therefore Received Christ Jesus the Lord So Walk Ye in Him" (Col. Ii. 6).
"As ye have therefore received Christ Jesus the Lord so walk ye in Him" (Col. ii. 6). Here is the very core of spiritual life. It is not a subjective state so much as a life in the heart. Christ for us is the ground of our salvation and the source of our justification; Christ in us of our sanctification. When this becomes real, "Ye are dead"; your own condition, states and resources are no longer counted upon any more than a dead man's, but "your life is hid with Christ in God." It is not even always …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Christian Progress
'As therefore ye received Christ Jesus the Lord, so walk in Him, rooted and builded up in Him.'--COL. ii. 6, 7 (R.V.). It is characteristic of Paul that he should here use three figures incongruous with each other to express the same idea, the figures of walking, being rooted, and built up. They, however, have in common that they all suggest an initial act by which we are brought into connection with Christ, and a subsequent process flowing from and following on it. Receiving Christ, being rooted …
Alexander Maclaren—Expositions of Holy Scripture

The Fear which Terminates in the Second Death.
"The fearful--shall have their part in the lake which burneth with fire and brimstone; which is the second death." The terms on which only we can be Christ's disciples are laid before us in the Scriptures, and we are counselled to consider them before we engage to be his. Though Christ was born to be a king, his kingdom is not of this world. He doth not persuade men with the prospect of great things here; but on the contrary warns his followers, that "in this world they shall have tribulation;" …
Andrew Lee et al—Sermons on Various Important Subjects

Christ Triumphant
I shall this morning, by God's help, address you upon the two portions of the text. First, I shall endeavour to describe Christ as spoiling his enemies on the cross; and having done that I shall lead your imagination and your faith further on to see the Saviour in triumphal procession upon his cross, leading his enemies captive, and making a shew of them openly before the eyes of the astonished universe. I.First, our faith is invited this morning to behold CHRIST MAKING A SPOIL OF PRINCIPALITIES …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

A Warning to Believers
"Let no man beguile you of your reward."--Colossians 2:18. THERE is an allusion here to the prize which was offered to the runners in the Olympic games, and at the outset it is well for us to remark how very frequently the Apostle Paul conducts us by his metaphors to the racecourse. Over and over again he is telling us so to run that we may obtain, bidding us to strive, and at other times to agonize, and speaking of wrestling and contending. Ought not this to make us feel what an intense thing the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

Conflict and Comfort.
"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."--COL. ii. 1, 2. Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words …
W. H. Griffith Thomas—The Prayers of St. Paul

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious …
Charles Hadden Spurgeon—Till He Come

The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth, …
Sadhu Sundar Singh—At The Master's Feet

The Faithful Steward
"GOD IS LOVE." Perfectly blessed in Himself, he desired that other intelligences should participate in his own holy felicity. This was his primary motive in creating moral beings. They were made in his own image--framed to resemble him in their intellectual and moral capacities, and to imitate him in the spirit of their deportment. Whatever good they enjoyed, like him, they were to desire that others might enjoy it with them; and thus all were to be bound together by mutual sympathy,--linked …
Sereno D. Clark—The Faithful Steward

The Subordination of the Spirit to the Father and to the Son.
From the fact that the Holy Spirit is a Divine Person, it does not follow that the Holy Spirit is in every sense equal to the Father. While the Scriptures teach that in Jesus Christ dwelt all the fullness of the Godhead in a bodily form (Col. ii. 9) and that He was so truly and fully Divine that He could say, "I and the Father are one" (John x. 30) and "He that hath seen Me hath seen the Father" (John xiv. 9), they also teach with equal clearness that Jesus Christ was not equal to the Father in …
R. A. Torrey—The Person and Work of The Holy Spirit

The Person Sanctified.
"The putting off of the body of the sins of the flesh."--Col. ii. 11. Sanctification embraces the whole man, body and soul, with all the parts, members, and functions that belong to each respectively. It embraces his person and, all of his person. This is why sanctification progresses from the hour of regeneration all through life, and can be completed only in and through death. St. Paul prays for the church of Thessalonica: "The God of peace sanctify you wholly, and may your whole spirit and soul …
Abraham Kuyper—The Work of the Holy Spirit

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

St. Basil and St. Gregory of Nazianzum; Council of Constantinople,
PART I (AD 373-381) Although St. Athanasius was now dead, God did not fail to raise up champions for the true faith. Three of the most famous of these were natives of Cappadocia--namely, Basil, his brother Gregory of Nyssa, and his friend Gregory of Nazianzum. But although Gregory of Nyssa was a very good and learned man, and did great service to the truth by his writings, there was nothing remarkable in the story of his life; so I shall only tell you about the other two. Basil and Gregory of Nazianzum …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

His Eyes are Like a Dove's by the Rivers of Waters, Washed with Milk, and Sitting Beside Overflowing Streams.
She goes on holding up to admiration the perfection of her Bridegroom; His abundance and His wonderful qualities are the joy of the Spouse, in the midst of her misery. His eyes, says she, are so pure, so chaste and so simple, His knowledge so purified from everything material, that they are like dove's; not like doves of any common beauty, but doves washed in the milk of divine grace, which, having been given to Him without measure, has filled Him with all the treasures of the wisdom and knowledge …
Madame Guyon—Song of Songs of Solomon

Christians must not Forsake the Church of God, and Go Away and Invoke Angels And...
Christians must not forsake the Church of God, and go away and invoke angels and gather assemblies, which things are forbidden. If, therefore, any one shall be found engaged in this covert idolatry, let him be anathema; for he has forsaken our Lord Jesus Christ, the Son of God, and has gone over to idolatry. Notes. Ancient Epitome of Canon XXXV. Whoso calls assemblies in opposition to those of the Church and names angels, is near to idolatry and let him be anathema. Van Espen. Whatever the worship …
Philip Schaff—The Seven Ecumenical Councils

The Poison and the Antidote
'And they journeyed from mount Hor by the way of the Red Sea, to compare the land of Edom: and the soul of the people was much discouraged because of the way. 5. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7. Therefore …
Alexander Maclaren—Expositions of Holy Scripture

More Particularly, in what Respect Christ is Called the Truth.
But for further explaining of this matter, we would see more particularly, in what respects it is, that he is called the truth; and this will make way to our use-making of him. So, First, He is the Truth, in opposition to the shadows and types of him, under the law. Hence, as "the law," the whole Levitical and typical dispensation, "came by Moses, so grace and truth came by Jesus Christ," John i. 17. They were all shadows of him, and he is the substance and body of them all, Col. ii. 17; and this …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Faith
'The life that I now live in the flesh, I live by the faith of the Son of God.' Gal 2:20. The Spirit applies to us the redemption purchased by Christ, by working faith in us. Christ is the glory, and faith in Christ the comfort, of the gospel. What are the kinds of faith? Fourfold: (1.) An historical or dogmatic faith, which is believing the truths revealed in the Word, because of divine authority. (2.) There is a temporary faith, which lasts for a time, and then vanishes. Yet has he no root in himself, …
Thomas Watson—A Body of Divinity

In the Work of the Redemption of Man, not Only the Mercy, but Also the Justice, of God is Displayed.
In the work of the Redemption of man, not only the mercy, but also the justice, of God is displayed. 15. Man therefore was lawfully delivered up, but mercifully set free. Yet mercy was shown in such a way that a kind of justice was not lacking even in his liberation, since, as was most fitting for man's recovery, it was part of the mercy of the liberator to employ justice rather than power against man's enemy. For what could man, the slave of sin, fast bound by the devil, do of himself to recover …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

He Made the Pillars Thereof of Silver, the Couch of Gold, the Ascent Thereto of Purple; and the Midst Thereof He Strewed with Love for the Daughters of Jerusalem.
The pillars of the holy Humanity of Jesus Christ are of silver; His soul with its powers and His body with its senses being of a finished purity well set forth by the most refined and brilliant silver. His couch, which is the Divinity itself, in which Christ subsists in the person of the Word, is clearly expressed by the couch of this mysterious chariot being made all of gold, which is often put in the Scriptures for God. The ascent thereto is adorned with purple, whereby it is signified, that although …
Madame Guyon—Song of Songs of Solomon

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