An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 20
Verse 20.
And by him, to reconcile all things to himselfe, and to settle at peace, through the bloud of his Crosse, both the things on Earth, and the things in Heauen.
IN these words the Redeemer is described as a Head by influence: the Apostle shewes vsus the good comes from Christ, as our Mediator: and the summe of all is▪ that hee reconciles vsus to God.
In this Verse there are eight things to be noted.
First, why, or the mouing cause; and that is, It pleased him: for that must be supplyed out of the former Verse, as the Copulatiue (And) sheweth. Secondly, by whom, or the Instrument; By him. Thirdly, what, to reconcile. Fourthly, whom, in generall, All things. Fiftly, to whom, or to what end, viz. To himselfe. Sixtly, the effect, making peace. Seauenthly, the meanes of merit, By the bloud of his Crosse. Eightly, what in particular, viz things on earth, and things in Heauen.
Reconciliation is our first step to happinesse.The principall poynt in the whole Verse to be obserued, is, that man hath then attayned the chiefe good, when his soule is reconciled to GOD: this is the summe of all that which Christ hath procured for his Church. Blessed are the people, whose God is the Lord. Others may be more rich then they, but none more happy; for heereby man is ioyned to the fountaine of all good, and not onelyonly hath interest in his fauour, but reapeth vnspeakeable benefits by communion with his Attributes, Word, Workes, Holinesse and Glory. Our reconciliation with God giues vsus a title to a better happinesse then euer Adam had, it estates vsus in the possession of eternitie, and frees vsus from immortall woe.
Vses.All this should encourage, with all care and constancy to seeke Gods fauour, and forsake our sinnes, that we may be reconciled, whatsoeuer it cost; sparing no labour or teares, till wee see the face of God with ioy aIer. 50.5.. This shewes also, the wofull estate of such men as are left to themselues, and hauehave this peace and reconciliation hid from their eyes. And of all Iudgements, it should most grieue vsus to be seperate from God. If to be reconciled be our greatest happinesse, to misse the comforts of Gods presence and louelove, cannot but be an extreame affliction. And to this end, we should beseech God to deliuer vsus from a blinde or stony heart, or a sleepy conscience, or impure affections: for these, if they raigne in vsus, hinder the vision of God.
And. Our reconciliation is founded in Gods good pleasure.] This carrieth vsus to it pleased the Father, in the former Verse. Whence wee may note that our reconciliation stands with the euerlasting good pleasure of Gods will; and therefore it followes: 1. That our reconciliation cannot be hindered or altered: 2. That it ariseth from no sodayne motion in GOD, but is aunciently decreed: 3. That we are not reconciled for our merit; for it was decreed before we had done good or euill: 4. That the reasons of the reiection of some, and the gathering of others in time, are iust, though not alwayes exprest, because there is no decree without Gods counsell: 5. That if euer wee would hauehave the comfort of our Election, wee must make sure our Reconciliation; wee can neuer know Gods eternall louelove to vsus, till wee finde the experience of this fauour in our Reconciliation: the Prisoner knowes not what fauour is in the Kings breast, till his Pardon comes.
By him. Christ is the meanes of our reconciliation.] Doct. Christ is the instrument of our Reconciliation: the first Adam tooke God from vsus, the second Adam restored God to vsus. Man would needes become God, and therefore lost God from vsus: God out of his louelove becomes man, and restores vsus againe to God. The world is now restored by the same wisedome it was first made.
Gods Image is restored in vsus, by him that is the eternall Image of the Father. The middle Person in the Trinitie is the Mediator betweene God and Man, the naturall Sonne makes men Sonnes by Adoption: it is Christ that both can and ought to reconcile vsus. He could not doe it if he were not God; he ought not to doe it if he were not man b1 Tim. 2.5. Rom. 3.25. 1 Cor. 1.3. 1 Iohn 2.1. 1 Cor. 3.11. Act. 4.13..
This Doctrine yeelds vsus matter of admiration of the louelove of Christ,Vses. if we consider what eyther hee was, or what wee were. The Lord in the forme of a Seruant, procures the saluation of the Seruant: he that was the beginning of Gods workes, repayes him, that at best, was the last of them. God descended from heauen to earth, that man might ascend from earth to heauen: God is made the Sonne of man, that man might be made the Sonne of God: he that was rich became poore, to make vsus rich; the immortall became mortall, to make vsus immortall. Hee is a Physitian to vsus sicke, a Redeemer to vsus sold, a Way to vsus wandering, and Life to vsus dead. Secondly, this should teach vsus in all suits to God, to seeke to Christ the Son of God: it is he must offer vp our Prayers, procure our Pardon, and make our Peace; yea, it is hee and none other. Thirdly, we should seeke the testimony of Iesu, as well as his Ransome: if hee witnesse to our Reconciliation, wee neede neuer doubt of it: if hee giuegive no witnesse, wee can hauehave no assurance. The Testimony of Iesus is giuen, partly by the Promises of the Word, (he putting spirit and life into them for our particular comfort,) and partly by the vvitnesse of the Spirit of Adoption, in the vnvtterable feelings and ioy of our hearts c1 Tim. 2.6. Esay 55.6. 1 Cor. 1.6..
Reconcile.] The word imports a restoring of one to Amitie, from which hee was by his owne fault fallen. There is a three-fold estate of man: there is the estate, 1. of Innocency; and here the man is at Amitie with God: 2. of Corruption; and here is mortall enmitie betweene God and man: 3. of Grace; and here they are made friends, and the League renewed. Into the first estate wee came by Creation; into the second by Propagation; and into the third onelyonly by Regeneration. The distinct knowledge of this three-fold estate of man, cleares Gods Iustice, from the blame of all those plagues, broke in vponupon mankinde, through corruption: and it should scarre wicked men out of their wretched condition, as they are by nature seruants of corruption. And it greatly commends the mercy of God, that could louelove vsus when wee were enemies.
In the performance of this worke of Reconciliation or Mediation, there are sixe distinct things done by Christ: the first is Discretion, or Dijudication of the cause: hee takes notice of the state and businesse of the Church. Secondly, hee doth report the Will of God, the Couenant and Conditions of agreement with God, to the Church, Thirdly, hee makes Intercession for the offending party. Fourthly, hee satisfies and expiates for sinne. Fiftly, hee applyes that Satisfaction. Sixtly, he conserues the Elect in the state of Reconciliation. Discretion and Relation belong to the Propheticall office: Intercession and Satisfaction to the Priesthood: Application and Conseruation to his Regall Office.Who are not reconciled to God in Christ. Enquire then whether thou be reconciled to God in Iesus Christ. I consider it negatiuely; thou art not reconciled, if thou be not enlightened and inspired with the holy Ghost, to lead thee into all truth. For if Christ did reconcile thee, as a Prophet, hee must teach thee both by his Word and Spirit. Againe, thou art not reconciled, if thou hauehave not consecrated thy selfe to kill the beasts, thy sinnes, in sacrifice before the Lord; and by the Spirit of Intercession, to poure out thy soule in Gods sight. When Christ reconciles as a Priest, he poures vponupon man the spirit of Compassion and Deprecation dZach. 12.12.: Thou art not reconciled, if Christ beget thee not by the immortall seede, or rule thee not by the Scepter of his Word, or conserue thee not, in vprightnesse, with respect to all Gods Commandements.
Why the Church is called all things.All things.] That is, the Church or Elect of God; all the faithfull. The Elect are called All things: 1. because of their number, there is a world of them e2 Cor. 5.19.: 2. Because there is for their sakes a reconciliation with all the Creatures in generall; for corruption is taken from the whole, though not from eueryevery part: 3. Because God doth not receiue their persons into fauour, but all things that belong vntounto them, that may concerne their felicitie: 4. Because whatsoeuer they hauehave, in heauen or earth, comes by vertue of this Reconciliation.
Vses.The Vse is: 1. to teach vsus to take notice of the worlds vanitie: What is all the world, if Gods Children were out of it? Nothing. The Elect are all things, worth all, better then all. Kingdomes and Scepters and all the glory of the earth, is nothing in Gods account. As all is now corrupt with sinne, God would hauehave it knowne, hee stands not bound to any in the world, or the whole world, but onelyonly to the Elect. 2. It should teach vsus to know no man after the flesh, that is, not to respect men for their Lands, apparrell, titles, parentage, &c. but for Grace f2 Cor. 5.16.. 3. Wee should not much wonder at the disorders are in the world: for were it not for the Elect, it would soone appeare, by the ruine of all, how little God cared for rebellious Reprobates. 4. It is a great comfort, no one of the Elect shall perish; for all things be reconciled. 5. It should teach vsus to make much of them that feare the Lord. Let them be in stead of all things in our account. Lastly, seeing all things are reconciled, now let vsus keepe the peace, euen the vnitie of the Spirit, in the bond of Peace gEphes. 4.6..
To himselfe.] Some reade, in him. There is difference betweene for Christ, by Christ, and in Christ. For, noteth the meritorious cause: In, noteth the coniunction with the head: By, noteth the instrument.
To himselfe foure wayes.Doct. We are reconciled in Christ or vntounto Christ. This is true foure wayes. 1. As hee is the person, by whom we are reconciled: 2. As his glory, is the end of our reconciliation. 3. As his glory and holinesse, is the patterne after which our happinesse and holinesse is proportioned. 4. In respect of his louelove, prouidence, custody, and protection, vntounto the which we are receiued.
The Vse of all may be to teach vsus:Vses. 1. To take heede of opposing, disgracing, or persecuting of such, as are reconciled to God; for, hee that toucheth them, toucheth the apple of Christs eye. Note hee saith, to himselfe. 2. In the Vse of all things, to carrie our selues so, as we prouide to giuegive account, and giuegive the things to God which are Gods, and as good Stewards dispose all things in that time, and according to those rules, Christ hath appoynted. 3. Seeing wee are now brought so neare vntounto God, wee should humble our selues to walke before him in all reuerence and feare: And to this end, wee should labour for puritie of heart, that wee might see God hMich. 6.8. Mat. 5.7. Heb. 12.29. 1 Sam. 6.10.: Yea, wee should hate all spirituall pollutions, and be zealous in all good workes. And seeing God hath chosen vsus to himselfe, wee should set vp the Lord, to be our God, to serue him with our whole heart, and hauehave respect to all his Commandements i1 Pet. 2.9.11.12. Tit. 2.13. Deut. 26.16.17.. And to this end wee should labour for speciall sinceritie in the profession of Religion: an ordinary care will not serue the turne: if wee will liue with the multitude, wee may perish with the multitude k2 Chron. 15.3. But let vsus cleaue to the Lord with a perpetuall Couenant, and resolue to receiue him as our guide vntounto the death lIer. 50.5. Psal. 49. vlt..
Set at peace.] The effect of our reconciliation is peace. Concerning this peace, I propound fiue things.1Who made peace.
1. Who made it: no other can set a peace among the Creatures, but he that reconciles men to the Creator: he is the Prince of peace mEsay 9.7.; the chasticement of our peace was upon him nEsay 53.; He is our peace oEphes. 2.13..
2 With whom the faithfull are at peace:2With whom they are at peace. they are at peace, first, vvith themselues; Peace rules their hearts pCol. 3.15.. Secondly, with good Angels qPsal. 34. Heb. 1.14.. Thirdly, with the seede of Abraham, the Iewes; the partition wall is broken downe rEsay 2.15.. Fourthly, with Gods Ordinances, God creating peace, or else the Word would alwayes be goring and smiting with the stroakes of warre, and words of vengeance sEsay 11.4 & 57.19.. Fiftly, with the godly tEsay. 11.6.7.. Sixtly, with all Creatures vIob 5. Heb. 2.18. Psal. 91.13., onelyonly there can be no peace: first, with the Powers and Principalities; for after the two strong men hauehave fought, there is no more peace xEphes. 6.12.: secondly, with the World, the World hath hated the Master, and therefore the seruants may not looke for better entertaynment yIohn 15.8..
3 The effects of this peace, which are principally two: first, the restitution of soueraignty and dominion ouer the Creatures: secondly, the safety of the Christian in all estates;3The effects of this peace. for from this peace flowes great securitie and protection, euen to the poorest Christian, eyther from, or in, dangers zIob 5 15. &c..
4 That wee may attayne the sense of this peace,4What wee must doe to attaine the sense of this peace. we must be reconciled to God aHos. 2.18.: we must be sincere worshippers bHos. 2.17.: we must keepe vsus in our wayes cPsal. 91.13.: wee must get a meeke and quiet spirit dPsal. 37.12.: wee must in nothing be carefull, but in all things shew our requests vntounto God ePhil. 4.7.: wee must louelove God and shew it by the louelove of the knowledge of his Name fPsal▪ 91.14..
Vses. First, Gods Children should know this priuiledge for themselues, it will be a preseruation against sinne. 2. Hence wee may gather the misery of all carnall persons that are not reconciled to God. They want the protection of Angels, they are vnderunder the gouernment of the God of this world; the Creatures are armed against them,Vses. they are stript of the royall priuiledges arising from the communion with Saints; yea, God fights against them, in, and by themselues, as by terrours of conscience, and by vnquiet affections and passions, giuing them ouer to an vnruly heart. What are Enuy, Malice, Lust and Rage, but so many weapons to fight against the soule? Yea, God fights against the sinner, by the deadnesse of his heart, which both affamisheth the soule in spirituall things, and takes away the contentment of outward things.
By the bloud.] Here hee notes how wee are reconciled, viz. by the bloud of Christ, this is that bloud of sprinckling gHeb. 12.24., the bloud of the immaculate Lambe h1 Pet. 1.19., the bloud of the euerlasting Couenant iHeb. 13.20., Christs owne bloud kHeb. 13.12. The fruits and effects of Christs bloud..
Many are the fruits and effects of the bloud of Christ: 1. We are elected through it l1 Pet. 1.2.: 2. It ratifies the Couenant of God mLuke 22.20 Heb. 9.18.: 3. It is that Reconciliation, iustifying vsus from our former sinnes nRom. 3.25. & 5.9. Ephes. 1.7. 1 Iohn 1.7. Reuel. 7.14.: 4. It ioynes Iew and Gentile together in one Citie; yea, in one house oEph. 2.13. &c.: 5. It purgeth the Conscience from dead workes pHeb. 9.14. & 10.4.: 6. It turnes away wrath, and saues vsus from the destroying Angell qHeb. 11.18.: 7. It makes Intercession for sinnes after Calling rHeb. 12.24.: 8. It makes perfect in all good workes sHeb. 13.20.: 9. By it the Faithfull ouercome the Dragon tReuel. 12.11, and Antichrist uReuel. 19.23.: Lastly, it opens the Holy of Holies, and giues vsus an entrance into heauen xHeb. 9.7. & 10.19..
The Vse is: first, to teach vsus, to take heede of sinning against the bloud of Christ; for, if it be thus precious, it must needes diffuse a horrible sinne-guiltinesse, vponupon such as transgresse against it. If Abels bloud, wronged, cryed so fearefully; and the bloud of Zacharias, what shall the bloud of Christs doe yMat. 23.30 35 Luke 11.50. How many wayes men sinne against Christs bloud.? And men sinne against Christs bloud: 1. By resisting the meanes of application of Christ crucified: 2. By prophane Swearing and Cursing: 3. By ascribing remission of sinnes to the workes of the Law zRom. 3 20.24.25.: 4. By committing the sinne against the holy Ghost *Heb. 10.26.29: 5. By returning to the lusts of our former ignorance a1 Pet. 1.14.: 6. By prophane and vnworthy receiuing of the Sacraments b1 Cor. 11.:Vses. And in the Sacraments men offend against the bloud of Christ: First, when they come to it with an opinion of reall presence, eyther by Transubstantiation or Consubstantiation; for thereby they deny the truth of the bloud of Christ by consequent, and open a gap to the adoration of Christ, in, or before, Bread or Wine. Secondly, when men vse the Sacraments but as bare signes, not discerning spiritually the presence of the Bloud and Body of the Lord. Thirdly, when men come thither vnbidden, being not called, nor within the compasse of the Couenant by conuersion. Fourthly, when men come to eate this Lambe, but without the sowre hearbes of godly Sorrow for their sinnes, and Repentance. Fiftly, such as come without Faith (by which they lay hold on Christ,) and LoueLove (by which they are ioyned to Christians.)
Thus of the first Vse.
Secondly, the consideration of the dignitie of Christs bloud should teach Christians to esteeme their new birth. It is better to be borne of the bloud of Christ, then of all the blouds of men cIohn 1.13.: seeing by his bloud wee hauehave the attonement, wee should reioyce in God dRom. 5.11.: and comfort our selues in this great prerogatiue, that our many sinnes and infirmities are done away in the Intercession of Christ, his Bloud speaking better things then the bloud of Abel eHeb. 12.24..
Thirdly, wee should neuer be much perplexed for the ordinary troubles befall vsus; for if wee looke vponupon the Author and finisher of our Faith, hee endured the shame and the contradiction of sinners, and yet shed his bloud to: whereas we hauehave not yet resisted vntounto bloud fHeb. 12.2.4..
Fourthly, it should enflame vsus to a desire of all possible, both Thankefulnesse, giuing glory to him that shed his bloud for vsus gReuel. 1.5.: and Obedience, striuing to walke worthy of the effusion and application of such precious bloud hHeb. 13.20., striuing after perfection in all well-doing.
Of his Crosse.] It was needfull our Sauiour should be vponupon the Crosse, that so hee might be the accomplishment of what was signified by the Heaue Offering and the Brazen Serpent, and that so hee might beare the speciall curse of the Law for vsus: of all deathes, the death on the tree, being by a speciall Law of God made accursed.
Vses of Christs Crosse.The consideration of this, that Christ suffered on the Crosse, should teach vsus both Humiliation and humilitie: we should be pricked in our hearts, to thinke of it that our sinnes caused him so to be pierced iZath. 12.12.: and wee should put on all humblenesse of minde, when we see him that was equall to God, abasing himselfe for vsus, in the forme of a Seruant, to dye on a tree kPhil. 2.8. &c.: yea, the more basenesse hee suffered, the more wee should glory and reioyce in his sufferings: nothing should glad our hearts more then Christ, and him crucified.lGal. 6.14.
Further, Christ dyed on the Crosse, to breake downe the partition wall, and to slay Hatred mEphes. 2.16. 1 Cor. 1.13.: And shall Enmitie and Discord liue, vvhen Christ is dead? Shall he be nayled, and shall not our vile affections be nailed downe with him? Besides, it should be our care to see to it, that the Crosse of Christ be not made of none effect n1 Cor. 1.18., which it is, when by Faith it is not applyed, when the Doctrine of Christ is not Gods power in our soules; when our Flesh is not crucified with the lusts of it oGal. 5.24.: and when wee take not vp our crosse to follow Christ pMat. 10.38.: And lastly, when we are so bewitched that we cannot obey the truth.
By him.] This is repeated in the Originall (though the Translation expresse it not) for foure Reasons:By him repeated for foure reasons. first to shew how hardly men are drawne to ascribe from their hearts, their happinesse vntounto Christ. Secondly, to shew the necessitie of it: It is not possible to be saued, but by the imputed righteousnesse of Christ. Thirdly, to shew that all things in Christs action and Passion, were meritorious, least men should superstitiously dote or dreame vponupon his Bloud, or the word of the Crosse, or the signe of it, or the like. There is no merit in Bloud, but as it was in him. Fourthly, to exclude the worship of Angels, which abuse began then to grow among the Colossians.
Both the things vponupon earth.] This All things, by a distribution, is againe repeated, to medicine the doubtfulnesse of Gods Children, which question it▪ whether Christs merits extend vntounto them; as also to inflame vsus to an admiration of the vertue of his death, by considering how it extends.
On Earth.] Note here two things. First, that eternall life is begunne in this life: wee shall neuer see Gods face in Heauen, if wee taste not of his fauour on Earth. And if this must be begun on earth, why doe men deferre so great a worke as their reconciliation, as if it belong to heauen rather then to be done on earth; yea, this taxeth the slownesse of heart, and discontentment of Gods Children. This knowledge, ioy, affection, &c. is the same thou must hauehave in heauen. And wee should learne hence, to liue on earth, like the Citizens of Heauen, that new Ierusalem. Citizens will not liue so rudely as the Country Swaines, much more oddes ought there to be betweene Sarazons and Hagarens, if I may so say; much difference betweene them that dwell in Sion, and those that hauehave no portion but in Sinay. Gods Children are the Sonnes of the Free-woman, and Citizens; wickedmen are the Children of the Bond-woman, and forrainers, and strangers from the Common-wealth of Israell.
Secondly, where hee saith, vponupon the Earth, and yet in Heauen, I might note the vncertaintie of our abode on earth: wee hauehave nothing to possesse but the out-side of the earth, which is ready to shake vsus off daily.
All things in Heauen. Whether Angels be reconciled in Christ or no.] For the meaning of these words, wee know, that there are in Heauen, both Angels and Saints. And it may be questioned whether Angels be reconciled in Christ or no: though Angels sinned not, yet Angels hauehave gain'd by Christ, a more perfect adhering to God, and establishing in their standing,qEphes. 3.9. encrease of knowledge, and of Ioy rLuke 15.10.; yea, the Angels are reconciled by Christ thus, that is, they are made friends with vsus, with whom they are at enmitie: yet I thinke this is not meant here, but the Saints onelyonly are intended, because it seemes, he entreateth here of Christ, not onelyonly as head (for so hee is head of Angels) but as Mediator betweene parties fallen out. Whence wee may note two things: first, that the very Saints now in heauen, once needed the merits of Christ; none come there but were first reconciled, which may be a comfort to the afflicted spirits of mourning and drooping Christians, if they consider that the greatest Saints did neede remission of sinnes as well as they. And besides, it pounds to pieces merit of workes, inasmuch as they come not into heauen, but by the merits of Christ. Secondly, wee may learne that Christ merited not onelyonly our persons, but our grace and glory.