Solution Manual for Intermediate Accounting 3rd Edition by Wahlen
Solution Manual for Intermediate Accounting 3rd Edition by Wahlen
Solution Manual for Intermediate Accounting 3rd Edition by Wahlen
Solution Manual for Intermediate Accounting 3rd Edition by Wahlen
1. Download Reliable Study Materials and full Test Banks at testbankmall.com
Solution Manual for Intermediate Accounting 3rd
Edition by Wahlen
https://testbankmall.com/product/solution-manual-for-
intermediate-accounting-3rd-edition-by-wahlen/
OR CLICK HERE
DOWLOAD NOW
Visit now to discover comprehensive Test Banks for All Subjects at testbankmall.com
2. Instant digital products (PDF, ePub, MOBI) ready for you
Download now and discover formats that fit your needs...
Start reading on any device today!
Solution Manual for Intermediate Accounting Reporting and
Analysis 1st Edition by Wahlen
https://testbankmall.com/product/solution-manual-for-intermediate-
accounting-reporting-and-analysis-1st-edition-by-wahlen/
testbankmall.com
Test Bank for Intermediate Accounting: Reporting and
Analysis, 3rd Edition, James M. Wahlen
https://testbankmall.com/product/test-bank-for-intermediate-
accounting-reporting-and-analysis-3rd-edition-james-m-wahlen/
testbankmall.com
Test Bank for Intermediate Accounting Reporting and
Analysis 1st Edition by Wahlen
https://testbankmall.com/product/test-bank-for-intermediate-
accounting-reporting-and-analysis-1st-edition-by-wahlen/
testbankmall.com
Intermediate Accounting Reporting and Analysis 2nd Edition
Wahlen Test Bank
https://testbankmall.com/product/intermediate-accounting-reporting-
and-analysis-2nd-edition-wahlen-test-bank/
testbankmall.com
3. Solution Manual for Intermediate Accounting 17th by Kieso
https://testbankmall.com/product/solution-manual-for-intermediate-
accounting-17th-by-kieso/
testbankmall.com
Solution Manual for Intermediate Accounting 10th by
Spiceland
https://testbankmall.com/product/solution-manual-for-intermediate-
accounting-10th-by-spiceland/
testbankmall.com
Solution Manual for Intermediate Accounting, Volume 2,
12th Canadian by Kieso
https://testbankmall.com/product/solution-manual-for-intermediate-
accounting-volume-2-12th-canadian-by-kieso/
testbankmall.com
Solution Manual for Intermediate Accounting, Volume 1,
12th Canadian by Kieso
https://testbankmall.com/product/solution-manual-for-intermediate-
accounting-volume-1-12th-canadian-by-kieso/
testbankmall.com
Solution Manual for Intermediate Accounting Principles and
Analysis 2nd Edition by Warfield
https://testbankmall.com/product/solution-manual-for-intermediate-
accounting-principles-and-analysis-2nd-edition-by-warfield/
testbankmall.com
31. witnesses, but accepts Christ Himself. The great, final object of faith
that saves is Christ, and all testimony is valuable only as it brings us to
Him. The sin-tossed spirit finds rest and peace only as it reposes, not in
an abstract truth, but in a person—not in love as the law of the moral
universe, but in a person who is Himself love.
II. The Christian life is governed by the law of Christ.—“So walk ye
in Him” (ver. 6). The word “walk” expresses the general conduct of man
and the process of progression in the formation of individual character.
The will of Christ, as indicated in His character, words, spirit, and
example, is the ruling principle in the life of the believer.
1. To walk in Christ implies a recognition of Him in all things.—In
everything that constitutes our daily life—business, domestic relations,
social engagements, friendships, pleasures, cares, and trials—we may
trace the presence of Christ and recognise His rule. Everywhere, on
road, or rail, or sea—in all seasons of distress or joy, of poverty or
wealth, of disturbance or rest—we may be conscious of the
encompassing and regulating presence of Christ Jesus the Lord.
2. To walk in Christ implies a complete consecration to Him.—He has
the supreme claim upon our devotion and service: “We are not our
own; we are bought with a price.” Our life consists in serving Him:
“Whether we live, we live unto the Lord.” The best of everything we
possess should be cheerfully offered to Him. Carpeaux, the celebrated
French sculptor, was kept in comparative retirement for some time
before his death by a long and painful illness. One Sunday, as he was
being drawn to church, he was accosted by a certain prince, who
exclaimed, “Carpeaux, I have good news for you! You have been
advanced in the Legion of Honour. Here is the rosette d’officier.” The
emaciated sculptor smiled and replied, “Thank you, my dear friend. It
is the good God who shall first have the noble gift.” Saying which, he
approached the altar, put the rosette in his button-hole, and
reverentially knelt down to pray.
3. To walk in Christ implies a continual approximation to the highest life
in Him.—The Christian can rise no higher than to be most like Christ.
32. The highest ambition of the apostle was to be “found in Him.” Life in
Him is a perpetual progress in personal purity and ever-deepening
felicity. Our interest in the vast future is intensified by the Christ-
inspired hope that we shall be for ever virtually united to Him, that we
shall delight in ever-changing visions of His matchless glory, that we
shall be like Him, and reflect and illustrate the splendour of His all-
perfect character. Every triumph over sin is a substantial advance
towards this glorious future destiny.
III. The Christian life is supported and established by faith in
fully declared truth.—1. There is the idea of stability. The believer is
rooted in Christ, as a tree planted in firm, immovable soil; he is built
up in Christ, as an edifice on a sure foundation; and in both senses, as a
tree and as a building, he must be established in the truth which has
been demonstrated to him as Divine and all-authoritative. It is not
enough to preserve the appearance of an external walk in Christ; but
the roots of our faith must be worked into Him, and the superstructure
of holiness rest on Him as the only foundation laid in Zion. The soul
thus firmly established will survive the heaviest storms of adversity and
the most furious assaults of error.
2. There is the idea of progress.—Walking implies a continual advance
to a given destination; a tree is planted in order to grow; the building,
after the foundation is laid, rises to completion. The word “built” is in
the present tense and describes a work in actual process. So the
believer, having become attached to the only foundation that is laid,
which is Christ Jesus, is ever rising in conformity with the foundation
and with the outlines of that grand spiritual edifice of which Christ is
the pattern and glory. Faith is the cement that fastens one part of the
building to the other; but faith as a living, active principle, also admits
of increase. With respect to every individual effort after a higher
spiritual life, according to our faith it is done unto us.
IV. The Christian life has its most appropriate outflow in
thanksgiving.—“Abounding therein with thanksgiving” (ver. 7). The
end of all human conduct is thanksgiving. It should be expressed in
every word and appear in every action. Life should be a ceaseless, ever-
33. abounding outflow of gratitude. We should never forget the magnitude
of the blessings we have received, the wealth of mercies now offered to
us, and the source whence they all issue. A thankful remembrance of
past benefits cheers and strengthens the heart under difficulties and
disposes the bounteous Donor to confer further benefits. There is
nothing in which Christians are more deficient than in a devout and
heartily expressed gratitude. Gratitude expands our sympathies for the
race. What a triumph of disinterested thankfulness was that of the
invalid who, though confined to his room, “thanked God for the
sunshine for others to enjoy”! The spirit of Christian progress is one of
unceasing thanksgiving.
Lessons.—1. The Christian life is Divinely bestowed. 2. The Christian
life is Divinely sustained. 3. The reality of the Christian life is evidenced
by effusive and practical gratitude.
GERM NOTES ON THE VERSES.
Vers. 6, 7. Retrospection the Basis of Progress.
I. The Christian consciousness in its apprehension of Christ.—
1. There are two opposing theories prevalent on the person of Christ—
the rationalistic and the revealed. The one rules out His Godhead; the
other is the basis of the Christian faith. 2. Two systems of theology,
widely distinct from each other, are dependent on these theories. The
one puts man at its centre, and is wholly human; the other enthrones
God, and is essentially Divine. 3. There is only one Christ, one faith, one
salvation. 4. It is within the one or the other of these two systems that
we must posit our decisions.
II. The Christian consciousness in its reception of Christ.—
1. Faith receives the whole Christ. 2. Christ asks and gets the whole man.
3. The life of faith, as embodied in the moralities of Christian living, is
thus provided for and follows this consecrating act.
34. III. The Christian consciousness in its subjection to Christ.—
1. The sphere of the lordship of Christ is the human mind. 2. The claim
of this lordship is absolute. 3. The mind is free and unconstrained in its
surrender to the authority of Christ.—John Burton.
Ver. 6. Moral Imitation.
I. The text assumes that man possesses the faculty of
imitation.
II. He requires an example to imitate and that example is
Christ.
III. A model must be seen to be imitated, so Christ has
presented Himself to us for that purpose.—W. Frazer.
MAIN HOMILETICS OF VERSE 8.
The Marks of a False Philosophy.
Philosophy plays an important part in the investigation and discovery
of truth. The use of the word arose out of the humility of Pythagoras,
who called himself a lover of wisdom. The noblest intellects of all ages
have been devoted to the pursuit of the same coveted prize. Philosophy
represents the highest effort of the human intellect in its search after
knowledge. It explores and tests phenomena in the realm of physics
and of morals and discovers the subtle laws by which those
phenomena are governed. It elevates man to his true rank in creation,
and teaches that he must be estimated, not by his physical relation to
the outward world, but by the sublime endowments of his mind, into
which it is the special function of philosophy to inquire. The
philosophic mood never reaches its highest development till it is
Christianised. The apostle does not stigmatise all philosophy as in vain;
he knew the value of a true philosophy, and in his estimation the
Christian religion was the embodiment of the highest philosophy. But
he warned the Colossians against a false philosophy that was deceptive
in its pretensions and deadly in its influence.
35. I. A false philosophy is known by its profitless speculations.—The
absence of both preposition and article in the second clause shows that
“vain deceit” describes and qualifies philosophy. A celebrated Roman
sophist summed up his deliberate judgment on the efforts of the
learned in the painful search after wisdom in these words: “The human
mind wanders in a diseased delirium, and it is therefore not surprising
that there is no possible folly which philosophers, at one time or
another, have propounded as a lesson of wisdom.” When the most
highly cultured intellects have been gravely occupied with tricks of
magic, the casting of nativities, the random guesses of soothsaying,
and the pretended marvels of a mystic astrology; when the best of life
has been spent in discussing transcendental questions as to the
eternity of matter, fate, the mortality of the soul, the worship of angels,
and their mature endowments and habits, and in definitional hair-
splitting as to what constitutes the chief good of man; when the truest
and best discoveries of human reason are used to disparage Divine
revelation and discredit the absolute authority of saving truth—then
philosophy falsifies its name, frustrates its lofty mission, and
degenerates into vain, empty, profitless speculations. The student of
the theories and contradictions of certain philosophic schools may
begin with extravagant expectations, only to end in chagrin and
despondency. The errors which assailed the Colossian Church were a
mixture of the Oriental system of Zoroaster with Judaism, and with the
crude, half-comprehended truths of Christianity. It was a mongrel
system of philosophy, containing the germs of what afterwards
developed into an advanced Gnosticism and became the prolific source
of many forms of heresy. Its abettors became “vain in their
imaginations, and their foolish heart was darkened; professing
themselves wise, they became fools” (Rom. i. 21, 22).
II. A false philosophy is known by its purely human origin.
—“After the tradition of men.”
1. The human mind is limited.—The stream can never rise higher than
its source; so the wisdom that comes from man is necessarily bounded
by the range of his mental powers. The human mind cannot penetrate
36. far into any subject without discovering there is a point beyond which
all is darkness and uncertainty. It is impossible for the circumscribed
and unaided mind of man to construct a philosophy that shall be
universally true and beneficial. Tillotson has said: “Philosophy has
given us several plausible rules for attaining peace and tranquillity of
mind, but they fall very much short in bringing men to it.”
2. All human knowledge is imperfect.—“If any man think that he
knoweth anything, he knoweth nothing yet as he ought to know.” The
traditions of men are the accumulation of mere human theories
transmitted from age to age until they have assumed the pretensions of
a philosophy, imposing a number of uninspired and unauthorised
observances and austerities. The imperfection of human knowledge is
not obliterated but aggravated by its antiquity. A philosophy that
builds solely on man is baseless and full of danger.
III. A false philosophy is known by its undue exaltation of
elementary principles.—“After the rudiments of the world.” The
source of the false teaching against which the apostle warned was
found in human tradition, and its subject-matter was made up of “the
rudiments of the world”—the most elementary instruction conveyed
by external and material objects, suited only to man’s infancy in the
world. The legal rights and ceremonies instituted by Moses are
evidently referred to here; they were the first rough elements of an
introductory religion fit only for children—shadows at best of great
and deeper truths to which they were intended to lead, and yet, by the
tendency of the soul to cling to the outward, gendering to bondage.
“Even so we, when we were children, were in bondage under the
elements [rudiments] of the world. But now, after that ye have known
God, how turn ye again to the weak and beggarly elements?” (Gal. iv. 3–
10). The apostle shows the Colossians that, in Christ, they had been
exalted into the sphere of the Spirit, and that it would be a sad
retrogression to plunge again into the midst of the sensuous and
ceremonial. A true philosophy, while starting necessarily with
elementary principles, conducts its votaries into a pathway of
increasing knowledge and of spiritual exaltation and liberty. A false
37. philosophy fetters the mind by exaggerating the importance of first
principles and insisting on their eternal obligation.
IV. A false philosophy is known by its Christlessness.—“And not
after Christ.” Christ is neither the author nor the substance of its
teaching; not the author, for its advocates rely on human traditions;
not the substance, for they ignore Christ by the substitution of external
ceremonies and angelic mediators. Such a method of philosophising
may be after the Jewish fanatics, after the Pythagoreans or Platonists,
after Moses and his abrogated legalism; but is it not after Christ. There
is no affinity between Christ and their inventions; the substances
cannot amalgamate. As it is impossible, by any process, to convert a
baser metal into gold, so it is impossible to elevate a vain philosophy
into Christianity. All true saving knowledge must be after—i.e.
according to—Christ. It is in Him alone the deepest wants of man’s
nature can be met and satisfied. Any philosophy, though championed
by the most brilliant intellects, that tends to lure the soul from Christ,
that puts anything in the place of Him, or depreciates in any way our
estimate of His glorious character, is false and full of peril.
V. A false philosophy is known by its destructive influence.—“Lest
any man spoil you.” The meaning of the word “spoil” is very full and
significant: it is not simply to despoil—to strip off—but to carry away
as spoil, just as the four kings, after the battle in the vale of Siddim,
plundered the cities of Sodom and Gomorrah, and bore away as spoil
the people and all their property and victuals (Gen. xiv. 12–16). The
Colossians had been rescued from the bondage of darkness and
transferred to the kingdom of light; they were settled there as free and
happy citizens; and now there was danger lest they should be tampered
with by some crafty marauder, seized and carried away as booty, and
fall into a worse state than their former slavery. There are worse losses
than loss of property, or even of children: man is never so grievously
spoiled as when his soul is debased and robbed by the errors of wicked
seducers. Men who have contemptuously given up the Bible as a book
of fables, lost their peace of mind, wrecked their moral character, and
blasted their prospects for ever, began their downward career by
38. embracing the apparently harmless ideas of a false philosophy. “The
thief cometh not,” saith Jesus, “but to steal, to kill, and to destroy; I”—
the infallible Teacher, the incorruptible Guardian, the inexhaustible
Life-giver—“am come that they might have life, and that they might
have it more abundantly” (John x. 10).
VI. Against a false philosophy the Church must be faithfully
warned.—“Beware.”
1. Because it is seductive in its pretensions.—It seeks to refine and
elevate the plain Gospel by a show of lofty intellectualism; it dignifies
some particular religious rite into an unjustifiable importance; it
elaborates a ritual marvellous for spectacular display and musical
effect; it flatters the pride and ministers to the corruption of the
human heart; and, stealing through the avenue of the charmed senses,
gains an imperious mastery over the whole man.
2. Because it is baneful in its effect.—It not only misrepresents and
distorts the truth, but injures the faculties of the soul by which truth is
obtained and kept. It darkens the understanding, pollutes the
conscience, and weakens the will. It robs man of his dearest treasure,
and offers in exchange a beggarly system of crude, unsatisfying
speculations. The soul is goaded into a restless search after rest and
cursed with its non-attainment.
Lessons.—1. Human philosophy is essentially defective. 2. The true
philosophy is the highest knowledge of Christ. 3. All philosophy that
weans the soul from Christ is false and should be shunned.
MAIN HOMILETICS OF THE PARAGRAPH.—Verses 9, 10.
The Divine Fulness of Christ a Pledge of the Believer’s Perfection.
Christianity is the true philosophy. Here are its profoundest depths, its
loftiest themes, its most substantial discoveries. The philosophy that is
not after Christ is vain and misleading. It was a false conception of the
Colossian heresy that the Divine energy was dispersed among several
39. spiritual agencies. The apostle boldly declares that in Christ dwells the
whole πλήρωμα, the entire fulness of the Deity, and that it is in vain to
seek for spiritual life in communion with inferior creatures.
I. The Divine fulness of Christ.—1. In Christ is the fulness of the
Deity. “For in Him dwelleth all the fulness of the Godhead” (ver. 9). A
small text, but a great subject. These words contain the sublimest truth
in the narrowest compass. Fulness is a term used to signify all that
anything contains. Hence, we read of the fulness of the earth, the
fulness of the sea, and that the Church is Christ’s body, the fulness of
Him that filleth all in all. In Christ inhere all the perfections, attributes,
and qualities that essentially constitute the Divine nature—power,
wisdom, eternity, self-existence, omnipresence, truth, love, holiness.
The deities of the heathen never pretended to possess more than a few
Divine attributes, some portion of Divinity. But Christ contains in
Himself the totality of Divine powers and excellencies.
2. The fulness of the Deity in Christ is present and permanent.
—“Dwelleth.” The present tense is used. It is not as a transient gleam or
as a brilliant display to serve a temporary purpose, but as an ever-
present and unchanging reality. Mystery of mysteries! the body that
hungered and thirsted, that bled and died, that rose and ascended on
high, is still the temple of illimitable Deity! The manifestations of God
through angels and prophets were brief and partial. The Shekinah, or
visible glory, that hovered over the ark of the covenant was a symbol
only of a present deity and disappeared as mysteriously as it came. But
in Christ, the transcendent fulness of the Godhead finds its permanent
home, never to depart, never to vanish.
3. The fulness of the Deity in Christ has a visible embodiment.
—“Bodily.” In the person of Christ every moral perfection of the
Godhead was enshrined and brought within the range of human
vision. He presented and proved the fact of the Divine existence. He
embodied and declared the Divine spirituality. He delineated the
Divine disposition, and character in the days of His flesh. Gleams of
the Divine nature occasionally broke forth. “We beheld His glory, the
glory as of the only begotten Son of God” (John i. 14). And now, from
40. that subtle, glorified human form of our exalted Mediator, the
splendour of the Deity rays forth, filling the universe with light and
glory and joy. In Christ the Godhead is revealed, not as a changing,
shadowy phantasm, but as a positive, substantial reality.
II. The supreme authority of Christ.—“Which is the Head of all
principality and power” (ver. 10).
1. Angels are the principalities and powers of the universe.—They are
called spirits to express their nature, and angels to designate their
office as messengers sent by God. They are called sons of God, to
indicate their lofty relationship; cherubim, because of their composite
nature, and because they are placed under the presence of Jehovah,
whose moving throne they appear to draw; seraphim, because of their
burning ardour in executing the commands of God; stars of the
morning, to set forth their brightness; a flaming fire, because of the
fierceness and celerity with which they carry out the vengeance of
Heaven; and they are called principalities and powers on account of
their exalted rank and superior endowments.
2. Among the principalities and powers of the universe Christ has
supreme authority.—He is the Head of all angelic hierarchies. He called
them into being. He endows them with vast intelligence. He designates
their rank. He controls their beneficent ministries. He fills the circle of
their bliss. To worship angels, or to seek their mediation in the affairs
of the soul, is not only gross idolatry, but an insufferable insult to the
fulness of the Deity in Christ.
III. The believer’s fulness in Christ.—“And ye are complete in Him”
(ver. 10).
1. In Christ is the inspiration of the believer’s life.—The soul finds its
true life by believing on the Son of God. “He that hath the Son hath
life” (1 John v. 12). In ourselves we are like empty vessels; but in Christ
we are filled up to the brim. As there is an original and Divine fulness
of the Godhead in Christ, so there is a derived fulness communicated
to us. Every advance in Christian experience, every aspiration after a
41. more exalted spiritual tone, every yearning of the soul after clearer
light, every struggle for victory over self and sin, is prompted and
accelerated by the impetuous inflow of the Divine life.
2. In Christ is the perfect ideal of the believer’s character.—Christ has
exalted human nature. He took not on Him the nature of angels, but
the seed of Abraham. He has shown what human nature can become,
and what it can do. In Him we have the illustrious pattern after which
our souls are to be fashioned and rounded off into a full-orbed
completeness. “Christ is the mirror that glasses God’s image before us,
and the Spirit is the plastic force within that transfers and photographs
that image; and so, beholding as in a glass the glory of the Lord, we are
changed into the same image from glory to glory, even as by the Spirit
of the Lord.”
3. In Christ is the interminable bliss of the believer’s future.—The
present life is a training for the future. The more it is in harmony with
the will of Christ the happier will it be. Every attempt, amid the
multiform relations of life, to do our duty in a Christly spirit, is
bringing us into closer sympathy with Christ, and preparing us for a
joyous life with Him hereafter. The apostle expressed the condition of
the highest conceivable bliss to the believer in the words, “And so shall
we ever be with the Lord” (1 Thess. iv. 17).
Lessons.—1. Christ is essentially Divine. 2. There is an ineffable fulness
of salvation in Christ. 3. All secondary mediators between God and man
are superfluous. 4. The soul is complete in Christ only as it believes in
Him.
42. GERM NOTES ON THE VERSES.
Vers. 9, 10. A Presentation of Two Great Truths.
I. That all Christianity centres in Christ.
II. That union to Christ makes the soul independent of others.
—Dykes.
Ver. 9. The Fulness of Christ.
I. Christ is full of the power of God.
II. The love of God.
III. The grace of God.
IV. The faithfulness of God.
V. The purpose of God to punish sin.—Preacher’s Magazine.
Ver. 10. The Completing of the Soul.
I. We are made complete in Christ by inspirations.
II. We have ideas and ideals in Christ.
III. We are set in a various scheme of relations that we may have
a training in virtues equally various and be perfected in
them and by means of them.—Bushnell.
The Believer Complete in Christ.
I. Complete in Him with respect to the work which He hath
already performed.—1. His obedience and atonement were precisely
what God Himself had prescribed. 2. That He obeyed and atoned, we
have the perfect evidence of observation and testimony. He Himself
declared, “I have finished the work which Thou gavest Me to do.” “It is
finished.” To this the Father and the Spirit have expressly borne
testimony: by signs and wonders; His resurrection; His ascension; the
43. descent of the Spirit; conversions; the glorification of His people.
3. Into His righteousness thus perfect the believer is admitted.
II. Complete in Him with respect to the work which He is now
performing.—1. Interceding in heaven. 2. Ruling on earth, and thus
giving grace and affording protection.
III. Complete in Him with respect to the work which He is
hereafter to perform.—1. As the Resurrection. 2. As the Judge. 3. As
the Glorifier. 4. As the Consummation and Communicator of eternal
blessedness.—Stewart.
MAIN HOMILETICS OF THE PARAGRAPH.—Verses 11, 12.
Christian Circumcision.
There were two principal errors lying at the root of the heresy that was
doing so much damage at Colossæ. One was the theological error of
substituting inferior and created angelic mediators for the Divine Head
Himself. The other was a practical error, in insisting upon ritual and
ascetic observances as the foundation of moral teaching. Thus, their
theological speculations and ethical code alike were at fault. Both
errors flowed from a common source—the false conception that evil
resides in matter, a fruitful source of many fatal heresies. Some
contended the Colossians could not be complete in Christ without
submitting to the Jewish rite of circumcision; but the apostle showed
that they were the subjects of a superior circumcision.
I. Christian circumcision is inward and spiritual.—“Ye are
circumcised with the circumcision made without hands” (ver. 11). The
hand-wrought circumcision of the Jews was simply an outward and
visible sign of an inward and spiritual grace. This is abundantly clear in
the language of the Old Testament: “No stranger uncircumcised in
heart, nor uncircumcised in flesh, shall enter into My sanctuary.” “The
Lord Thy God will circumcise thine heart, to love the Lord thy God
with all thine heart and all thy soul” (Ezek. xliv. 9; Deut. xxx. 6). The
44. argument of the apostle is that the Colossians had secured all the
spiritual results aimed at in the ancient rite, and that by a better
circumcision, even that made without hands, by the spiritual and
almighty power of Christ, so that it was unnecessary for them or any
other Gentiles to submit to the abrogated Hebraic ordinance. The true
circumcision is that of the heart, in the spirit, and not in the letter
(Rom. ii. 28, 29).
II. Christian circumcision is complete.—“In putting off the body of
the sins of the flesh” (ver. 11); or, as Bengel translates, putting off the
body of the sins—that is to say, the flesh. Manual circumcision,
according to the law of Moses, was the cutting away of only a small part
of the flesh. But the true spiritual circumcision consists in putting off,
renouncing, and casting away with disgust the whole body of our
corrupt nature—the entire fleshly principle. The whole bulk of sin is
fitly compared to a body, because of the weight of guilt there is in it
(Rom. vii. 24), and the soul is completely compassed by it, as it is with
our natural body (Gen. vi. 5). When the heart is circumcised, the total
mass of sin is put off, as the porter puts off his burden, the beggar his
rages, the master his false servant, and the serpent its skin. Old things
pass away; all things become new.
III. Christian circumcision is Divine.—“By the circumcision of
Christ” (ver. 11). It is wrought, without hands, by the inward, invisible
power of the Divine Spirit of Christ. It supersedes the external form of
the circumcision of the law and fulfils all its spiritual designs in a far
more perfect manner than even the spiritually-minded Jew could
adequately conceive. What can never be effected by the moral law, by
external, ascetic ceremonies, or by philosophic speculations, is
accomplished by the circumcision of Christ. The whole body of sin is
mortified, the soul is quickened and renewed, and brought into the
possession of the highest moral perfection.
IV. Christian circumcision is realised by the thorough
identification of the believer with Christ in His death and
resurrection.—“Buried with Him, wherein also ye are risen with Him”
(ver. 12). Burial implies previous death; and to secure the true
45. circumcision we must be spiritually identified with Christ in His death,
burial, and resurrection. It is the familiar teaching of the New
Testament that he who believes in Christ is said to die with Him, to be
buried with Him, and to rise with Him (ver. 13; Rom. vi. 11; Eph. ii. 5). A
circumcised heart, a new nature, cannot be obtained by mere human
effort, by stern resolutions, painful processes of self-mortification, or
by the most advanced and rigorous mental culture. It is secured only
by a complete, vital union and incorporation with Christ, and a
sympathetic participation with Him in all He has done and suffered.
With Christ the believer enters the grave where the vast body of sin
dies and is buried; and with Christ he emerges into a new and
heavenlier life that transforms the soul into a Diviner beauty, and fills it
with unutterable rapture and melodious praise.
V. Christian circumcision is wrought in the soul by a spiritual
baptism.—“Buried with Him in baptism, wherein also ye are risen
with Him” (ver. 12). Baptism by water, like legal circumcision, is an
outward and visible sign of an inward and spiritual grace. But it does
not appear that there is any allusion here to the ordinance of baptism.
The leading ideas and figures used in these two verses refer to spiritual
realities: the death, burial, and resurrection, the circumcision without
hands, and the putting off of the body of the flesh, are all spiritual; and
the baptism is evidently of the same character. It is by the baptism of
the Spirit—the quickening and renewing power of the Holy Ghost—
that the soul is so united to and identified with Christ that the believer
may be said to be buried and to rise with Him. It is possible to die with
Christ and to rise with Him without being baptised with water; but it is
impossible to do either without the baptism of the Holy Ghost.
Spiritual baptism is the grave of the old man and the birth of the new.
As he sinks beneath the baptismal waters, the believer buries there all
his corrupt affections and past sins; ans he emerges thence, he rises
regenerate, quickened to new hopes and a new life.
VI. Christian circumcision is received by faith.—“Through the
faith of the operation of God, who hath raised Him from the dead”
(ver. 12). Faith is not a natural production of the human heart. It is a
46. Divine gift and is bestowed on man by a Divine operation. Man can
believe because God has given him the power to believe. No unbeliever
can receive the baptism that effects the spiritual resurrection. The faith
specially referred to is to be fixed on the power of God as exerted and
displayed in the resurrection of Christ from the tomb. The same power
is employed in that mysterious baptismal process by which the soul
throws off its mass of moral vileness and rises into newness of life.
Faith opens every gateway of the soul, so that it gratefully welcomes
and exults in the transforming operations of the Divine energy.
Lessons.—1. All external ordinances are powerless to change the heart.
2. The true circumcision is accomplished by the baptism of the Holy
Ghost. 3. To realise the renewing power of God faith is indispensable.
GERM NOTES ON THE VERSES.
Ver. 11. The True Circumcision.
I. Is not an outward rite, but an inward change.
II. Is an excision of the body of sin by our union with Christ,
who has conquered sin.
III. Is not an external observance, but a spiritual experience and
a holy life.
Ver. 12. The True Baptism—
I. Is spiritual regeneration.
II. Is being buried and raised again with Christ.
III. Is secured by an active, realising faith in the power of God.
IV. Renders circumcision and all outward rites valueless as
means of salvation.
MAIN HOMILETICS OF THE PARAGRAPH.—Verses 13, 14.
47. The Transition from Death to Life.
In relation to man, the physical order is a descent from life to death,
the spiritual order an ascent from death to life. The soul of man is held
captive in the dark and dismal prison-house of sin, and the Divine law
—at once its judge and gaoler—has declared its condemnation to
death. The great Mediator offers Himself a ransom for human sin. He is
accepted. The sentence of condemnation is cancelled, and spiritual
liberty proclaimed.
I. That the natural condition of humanity is one of moral and
spiritual death.—1. Man is in a condition of spiritual insensibility.
“You, being dead in your sins” (ver. 13). The dead know not anything.
They are as unconscious as the dust in the midst of which they
slumber. The sweetest sounds or the brightest scenes appeal in vain to
the locked-up senses. This figure strikingly depicts the moral condition
of man. The soul may be keenly alive to the relations and interests of
the outer world, and at the same time dead to the grandest spiritual
realities. He is insensible to the character and claims of God, to the
sublimest truths, to the most ravishing prospects. With faculties to
appreciate all that is lovely in nature and wonderful in art, he is
insensible and unresponsive to the highest moral beauty.
2. Man is in a condition of moral corruption.—“And the uncircumcision
of your flesh” (ver. 13). Death unbinds the forces that brace up the body
in life and health and leaves it a prey to the ever-active power of
corruption. The flesh is the carnal principle—the old corrupt nature;
and its uncircumcision indicates that it has not been cut off, mortified,
or conquered. It is the loathsome, putrid fruit of a nature spiritually
dead—the outworkings of a wicked, unrenewed heart, through all the
channels of unchecked appetites and passions—moral putrescence
fattening on itself. No description of sin can surpass the revolting
spectacle of its own self-registered results.
3. Man is in a condition of condemnation.—(1) The Divine ordinances
record an indictment against the transgressor. “The handwriting of
ordinances that was against us” (ver. 14). A handwriting imports what
48. any one writes with his own hand, and is usually applied to a note of
hand, a bond, or obligation, as having the signature of the debtor or
contracting party. The primary reference in the terms used is to the
Jews, who might be said to have signed the contract when they bound
themselves, by a curse, to observe all the enactments of the law (Deut.
xxvii. 14–26). Ordinances, though referring primarily to the Mosaic
ordinances, includes all forms of positive decrees (ordinances) in
which moral or social principles are embodied or religious duties
defined. Man everywhere is under law, written or unwritten; and he is
morally obligated to obey it. That law has been universally violated,
and its ordinances and sanctions are against us. We are involved in
legal condemnation; we owe to God what we can never pay. (2) The
Divine ordinances are hostile towards the transgressor. “Which was
contrary to us” (ver. 14). We are often painfully reminded of our broken
bond, as the debtor is often distressingly reminded of his undischarged
obligation. Our peace is disturbed, our conscience troubled, our
prospects darkened. The sense of condemnation pursues us in every
part of life and haunts us with visions of terrible vengeance to come.
II. That the believer is raised into a condition of spiritual life.—
1. Spiritual life begins in the consciousness of liberty. “Having forgiven
you all trespasses” (ver. 13). Sin enthrals the soul in an intolerable
bondage and smites it with a deathly blow. There is no return to life
until liberty is bestowed. Forgiveness confers that liberty. Pardon is the
point at which spiritual life begins. The sense of liberty is the first glad
thrill in the soul of a new and nobler life. The pardon is ample; it is all-
comprehensive—having forgiven you all trespasses. Every legal barrier
is removed. All guilt is cancelled. Every stain is purged away. Every
vestige of corruption disappears. The Divine mercy triumphs in the
prompt, generous, loving, full forgiveness of sins.
2. Spiritual life implies a freedom from all condemnation.—(1) The
indictment recorded in the Divine ordinances is cancelled and
abolished. “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). Every assurance is given to the trembling
49. believer that his guilt is pardoned, and his condemnation removed.
The handwriting is blotted out—as it were, cross-strokes are drawn
through it; and that all suspicion it may again become legible, may be
allayed, it is added, “and took it out of the way”; it is entirely removed.
But lest, haply, it should again be found and produced, it is declared—
it is destroyed, torn, nailed to the cross, and so made utterly useless
ever to witness anything against the believer. “Now we are delivered
from the law, that being dead wherein we were held” (Rom. vii. 6). The
handwriting against us is removed and destroyed by the sacrificial
death of Christ on the cross. There we behold the cancelled sentence
torn and rent by the very nails that pierced the sacred body of the
world’s Redeemer. (2) Freedom from condemnation is effected by the
cross. “His cross.” Much as the doctrine of salvation through the
vicarious sufferings of Christ may be misunderstood and despised, it is
the only method by which pardon can be bestowed, condemnation
removed, and spiritual life imparted. “Christ hath redeemed us from
the curse of the law, being made a curse for us.”
III. That the transition of the soul from death to spiritual life is a
Divine work.—“You hath He quickened together with Him” (ver. 13).
God only can raise the dead. He who first fashioned us in His own
image, who raised from the dead Jesus, the great Shepherd of the
sheep, rescues man from the gloomy domain of spiritual death, and
inspires him with a new and holier life. It is a life of blessed union with
the Divine. Its activities are spontaneous and Godward in their
tendencies. It has the power of growth and endless development. Its
aspirations are the purest and noblest. It is intensely individual. It is
the movement of the Divine in the sphere of the human, not defacing
or destroying the human, but exalting and perfecting its worthiest
traits.
Lessons.—1. All men are dead in sin. 2. Law condemns but cannot
deliver. 3. Pardon of sin is the gateway of spiritual life. 4. Pardon is
obtained only by looking to the cross.
50. GERM NOTES ON THE VERSES.
Ver. 13. Death and Spiritual Life.
I. Man by sin is spiritually dead and disabled from exercising
spiritual acts.
II. Man is quickened into spiritual life by virtue of the
resurrection of Christ.
III. Spiritual life is obtainable only by the pardon of sin.
Ver. 14. The Handwriting of Ordinances.
I. Describes our condemnation.
II. Must be cancelled in order to pardon.
III. Cancelled by the sufferings on the cross.
IV. Is blotted out against us when we accept the Crucified.
MAIN HOMILETICS OF VERSE 15.
The Triumph of the Cross.
The apostle has shown the worthlessness of the Jewish ceremonies and
the galling tyranny of their yoke. He has exposed the emptiness of the
philosophy that was of human fabrication, with its illusive theories
about angel mediators, its vast accretions of conflicting traditions, and
its intolerable impositions. He has declared that they are all transfixed
to the cross—torn, lacerated, illegible, cancelled—and exhibited there
as a spectacle for the perpetual consolation and assurance of the
believer. And now the apostle, rising with the grandeur of his theme,
compares the scene of the cross to the splendid triumph of a Roman
general, in which the captives taken in battle were led in gorgeous
procession through the city as substantial trophies of the victor.
I. The triumph of the cross was over the powers of evil.
—“Principalities and Powers.”
51. 1. The existence of evil is a painful fact.—We meet with it everywhere
and in everything. It mars the beauty of external creation and loads it
with a burden of unutterable woe. It flings its shadow over the
brightest sky, transforms the music of life into a doleful monotone, and
translates the softest zephyrs into sighs. It impregnates man’s moral
nature, deflects the purest principles, shatters the noblest powers,
arrests the loftiest aspirations and drags the soul down to the lowest
hell.
2. Evil is embodied in invisible and potent personalities.—They are here
called principalities because of their excellency, their deep penetration,
vast knowledge, and exalted station. They are called powers because of
their ability, the mighty influence they can wield, and the terrible
havoc they can work. Their dominion extends over the whole realm of
sin. They exist in vast numbers (2 Pet. iv. 2; Jude 6), but they are
inspired and guided by one great master-spirit—the prince of the
power of the air. They are animated and bound together by one spirit—
a spirit of bitter hatred and savage hostility towards God, and of
contemptuous scorn for His authority. They are eager to obey the
slightest behest of their malignant leader.
“He spake: and to confirm his words outflew
Millions of flaming swords, drawn from the thighs,
Of mighty cherubim: the sudden blaze
Far round illumined hell: highly they raged
Against the Highest, and fierce with grasped arms
Clashed on their sounding shields the din of war,
Hurling defiance towards the vault of heaven.”
These hosts of evil spirits are the great foes of man with which he has
incessantly to contend (Eph. vi. 12). The struggle would be hopeless
had not Christ defeated them.
II. The triumph of the cross was achieved after severe conflict.
—“Having spoiled.”
52. 1. The conflict was continuous.—It was fought from the earliest period
between Satan and man, and the day was lost. The woeful issues of that
conquest are with us to-day. The battle has been raging ever since. The
enmity existing between the serpent and the seed of the woman is still
active. The symbols and foreshadowings of the great strife appeared on
many occasions during the Mosaic period. But when Christ assumed
our humanity and stepped upon the field as the great Captain of our
salvation, the conflict reached its climax.
2. The conflict was fierce.—Hosts of demons swarmed around the
solitary Warrior, and with incredible fury sought to gain a victory over
the human nature he had assumed. Again and again, they rushed to
the attack; but each fresh assault ended with a new defeat. In the
wilderness He was tempted by Satan; but the arch-tempter was
compelled to retire, baffled and conquered. Through the voice of His
chief disciple the temptation was renewed, and He was urged to
decline His appointed sufferings and death (Matt. xvi. 23). But Satan
was again foiled.
3. The conflict was deadly.—Then came the final hour—the great crisis
when the power of darkness made itself felt, when the prince of this
world threw his last fatal shaft and asserted his tyranny (Luke xxii. 53;
John xii. 30). The closing act in the conflict began with the agony of
Gethsemane; it ended with the cross of Calvary. The Son of God expires
on the accursed tree. But, lo! strange reversal of all human conflicts—
the moment of apparent defeat is the moment of victory! By dying
Christ has conquered death and wrested from the enemy his most
potent weapon of terror. The principalities and powers of evil, that
clung around the humanity of Christ like a fatal Nessus tunic, were
spoiled—torn off and cast aside for ever. Evil assailed the great
Redeemer from without, but never penetrated Him as it does
humanity. In the act of dying the crucified One stripped off and flung
to the ground the great potentates of evil never more to be in the
ascendant.
III. The triumph of the cross was signal and complete.—1. It was
signal. “He made a show of them openly.” The overthrow of the