The scriptures entitled "Colossians" and "Ephesians" betray still greater familiarity with Alexandro-Jewish conceptions, and a yet deeper sympathy with them. The Christ is here "the image of God, the first-born of every creature." It is declared that "by Him were all things created that are in heaven and on earth; things visible and invisible; thrones, dominions, principalities, powers; by Him and for Him they were created." "He is far above all principality, and power, and might, and dominion, and every name that is named, whether in this world or the world to come." He is "all in all." He is the pleroma, the fulness, the abyss of possibility. "The fulness of the Godhead dwells in Him visibly." He exhausts the divine capacity of expression. He is the reality of God. Towards mankind he is the reconciler. In him "all things are gathered together in one." By the blood of his cross he has made peace and reconciled all things to himself; things on earth and things in heaven. In a striking passage, the writer of "Ephesians" describes the Christ as first descending into the under world to release the captives bound in the chains of Satan, and thence ascending up on high and sending down gifts to men. Both of these compositions abound in Gnostic phraesology. The abstruse terms "Mystery," "Wisdom," "Æon," "Prince of the Powers" recur again and again, and always with the cabalistic meaning. The writers are caught in the meshes of Oriental speculation, and apparently make no effort to extricate themselves. On the contrary, they welcome their enthralment, taking the binding cords to be guiding strings towards the truth. So far, again, instead of escaping from the Jewish tradition we are tethered to it more securely than before. The literature of the New Testament is seen to be still a continuation and completion of the literature of the Old. The earliest form of the Messianic doctrine is completely distanced. Scarcely a trace of it remains. Of the throne of David not a word. Not a word of Moses and the Prophets, of the historical fulfilment of ancient prediction, of the temple worship, of the chosen people. Pharisees and Sadducees are alike omitted. The very word "kingdom," as denoting a visible Messianic reign, is dropped. But the territory of Judaism has not been abandoned. Galilee is deserted; Jerusalem is overthrown; but the schools of the rabbins are open.