ii. 1-10. The power that delivered Christ from bodily corruption in the tomb saved His members out of the corruption of fleshly lusts, thus silencing every human boast and magnifying the Divine grace. 11-22. Wholesome reminder of their former distance from Christ as contrasted with present union with Him, and union with the Jews in Him, being led to the Father with them. iii. 1-13. Paul's familiar statement of the origin of his apostolate as specially commissioned--"ambassador extraordinary" to the Gentiles. 14-19. Prayer that by "power and faith and love" they may grasp "the mystery," and become brimful of love Divine. 20, 21. Doxology to the doctrinal half of the epistle. iv. 1-16. Exhortation to a practical observation of this doctrinal unity by the thought that every member of Christ is necessary in its full development to the perfection of the body of which Christ is the Head. 17-24. Casting off the old and putting on the new man. 25--v. 21. Exhortation to conduct in harmony with the new nature. v. 22--vi. 9. Relative duties of wives and husbands, children and parents, servants and masters. vi. 10-18. The Christian panoply. 19, 20. Apostle's request for prayers. 21, 22. _Personalia._ 23, 24. A twin doxology, reversing the order of the salutation--"Peace and grace." +Genuineness of the epistle.+--Dr. Ellicott sums up the matter briefly by saying, "There is no just ground on which to dispute the genuineness." Arguments based on certain expressions in the body of the letter have been speciously urged against its genuineness by De Wette and others; and Holzmann has "learnedly maintained that the epistle is only the expansion of a short letter to the Colossians by some writer about the close of the first century" (_Godet_). "We have, on the other hand, subjective arguments, not unmixed with arrogance, but devoid of sound historical basis; on the other hand, unusually convincing counter-investigations and the unvarying testimony of the ancient Church." Adverse arguments have been answered so satisfactorily and sometimes so crushingly as to leave no room for doubt. Those who cannot read the epistle without being moved by the peculiar loftiness, by the grandeur of conception, by the profound insight, by the eucharistic inspiration they recognise in it, will require strong evidence to persuade them that it was written by some other man who wished it to pass as St. Paul's.