An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 3
Verse 3.
Wee giuegive thankes to God, euen the Father of our Lord Iesus Christ, alwayes praying for you.
The Diuision.THE Salutation hath beene handled already, the Preface followeth, and is contayned in this Verse, and those that follow to the 12. Verse: in which the end and drift of the Apostle is, to winne affection to the Doctrine afterwards to be propounded: and this hee doth by shewing his exceeding great louelove to them, which he demonstrates by two things which he did for them, (viz.) he both gaue thankes vntounto God in their behalfe, and also made many a prayer for them: which spirituall duties are better kindnesses and signes of true affection and respect, then all ciuill curtesies or outward complements are or can be.
These things in the Preface are first generally set downe in this Verse, and then particularly enlarged in the Verses afterwards: first▪ the Thankesgiuing, from ver. 4. to the 9. secondly, Prayer, v. 9.10.11. In this Verse hee doth two things: first, hee giues thankes: secondly, he prayes. In the Thankesgiuing consider, first, what hee doth, in these words, Wee giuegive thankes: secondly, to whom he doth it, in these words; To God, euen the Father of our Lord Iesus Christ. Thus farre of the order of the words.
The Doctrines follow, which must be considered generally from the whole Verse, and specially from the seuerall words.
Two generall Doctrines.The first generall Doctrine is this, that it is not enough to salute others kindely, but we must doe and performe the sound duties of louelove: this is from the coherence, and condemnes the sinfull barrennesse of many that know a necessitie of no duties of louelove, vnlesse it be to salute curteously.
Secondly, wee see heare that Tyrants may take away the benefit of hearing, reading, conference, and such like; but they cannot hinder vsus of praying. PAVL can pray and giuegive thankes in prison, for himselfe and others, as well as euer before. Let wicked men doe their worst, Gods Children will still pray vntounto God. And looke how many promises are made in Scripture, to the prayers of the Saints, so many consolations are inuiolably preserued vntounto them, against the rage of whatsoeuer extremitie wicked men can cast vponupon them: this is a singular comfort.
Miserie breeds vnitie.Wee.] Doct. Miserie breedeth vnitie. The Apostle that in more prosperous times iarred with Peter and Barnabas, can now hold peace and firme vnitie with meaner men; and therefore hee saith Wee, not I. And thus wee see it was in the times of persecution in Queene Maries dayes, the Bishops and Pastors that could not agree when they were in their Seates and Pulpits, willingly seeke agreement when they are in prison, and must come to the Stake. And so it many times fals out in common Iudgements, as the sword and pestilence:Esay 24.2. in such times the words of the Prophet are fulfilled, Like People like Priests, like Seruant like Master, like Buyer like Seller, like Borrower like Lender, like Giuer like Taker, to vsury. Great and preuailing Iudgements take away all that vanitie of conceit and swelling of pride which difference of gifts and places bred before.
The Lord for his mercies sake grant, that at the length there may be found some remedie to cure the wound and heale the breach which proud contention hath made, and continued, with effects prodigious and vnheard of: lest the Lord be at length prouoked to plague with more fierce and cruell Iudgements, and worke vnion, at least in one furnace of common calamilitie: the same God, for his Sonnes sake, worke in all that any wise louelove the prosperitie of Ierusalem, on all sides, that they more regard the glory of God and the good of the Church, then their owne greatnesse eyther of place or respects amongst men, and that they may more seeke the truth then victorie. And as for those that neyther louelove the truth nor peace, the Lord open their eyes and conuert them, or else giuegive them to eate of the fruit of their owne wayes.
Doe. Not safe to deferre good motions.] It is not safe to put ouer good motions. When Paul findeth fitnesse to pray and giuegive thankes, hee doth not omit the occasion. In spirituall things delay is alwayes dangerous, but in sinfull motions the onelyonly way many times is to deferre the execution.Note. Many sinnes are preuented by the very benefit of taking time enough to execute them.
GiueGive thankes. It is good to prayse before thou reproue.] Paul giues them to vnderstand before he comes to dispraise their vices, and the corruptions crept into the Church, that hee takes notice of their prayse-worthy vertues: hee reserues his taxation to the second Chapter;Reasons. and this course hee holds with them for diuers Reasons. First, to assure them of his louelove, and that hee did it not of malice, a thing especially to be looked to in all admonitions, in familie, or else-where, as well to praise for vertue, as disprayse for vice. Secondly, he holds this course to let them see that he did account them as Christians, though they had their infirmities. It is a secret corruption in the affection of the reproued to conceiue that the reproouer likes them not at all. They are not fit to reproue others, that cannot louelove them for their vertues at the same time that they dispraise their faults: and therefore they are farre short of holy affections, that say, I neuer liked him since I saw that fault by him. Thirdly, hee did thus, that they might the more hate sinne, seeing it did darken their graces, which els would more appeare. Fourthly, that they might be made thankefull themselues for their owne graces; a shame that others should prayse God for his mercies to vsus, and wee neuer prayse God our selues. Lastly, it carryeth with it a secret taxation of vnthankfulnesse, as the cause of their fall: for, had they beene more thankfull for the sinceritie of the preaching of the Gospell, and for the riches of the grace of Christ offered, the honourable opinion of the excellencie and sufficiencie thereof, to giuegive all sound contentment, would hauehave preserued them from mixing the worship of God with mens traditions, or admitting contrary doctrine, and from dishonouring the mediation of Christ with Angell-worship. Then did Popish Traditions ouer-flow, when the Scriptures were contemned, and the light of them suppressed: and in generall, an vnthankfull man is euer a vicious man.
More specially, in the dutie here mentioned two things are to be considered.
1. What they doe: Wee giuegive thankes.
2. To whom: (viz.) to God euen the Father, &c.
We giuegive thankes.] Eucharist is sometimes appropriated onelyonly to the Sacrament of the Lords Supper, but most commonly is generall to all holy thankefulnesse, especially to God.
There is a flattering thankefulnesse to men aActs 24.3., and a Pharisaicall proud conceited thankesgiuing to God bLuke 18.11..
Concerning the spirituall mans thankefulnesse to God, I propound three things onelyonly in the generall briefely to be noted: First, Reasons to incite vsus to the practise of continuall thankefulnesse to God. Secondly, for what things we are to be thankfull. Thirdly, what rules to be obserued for the manner of performance of it.
There are many reasons scattered in Scripture,Motiues to thankefulnesse. to incite vsus to Thankefulnesse: first, because it is a speciall part of Gods worship, or one way by which we yeeld worship to God. Hence, that the Apostle accounts it a great losse, if the people cannot say Amen, when the Teacher blesseth in the spirit, or giueth thankes c1 Cor. 14.16.. Againe, when he would exhort them to liberalitie, he vrgeth them with this reason, that the supplying of the necessities of the Saints would cause much thankesgiuing to God, d2 Cor. 9.12.13.. And in the 4. of the 2. of Cor. he sheweth that the thankesgiuing of many would breed both a plenty of grace, and an abounding of much prayse to God. 1 Cor. 4.16.Secondly, the Apostle hauing dehorted the Ephesians from Fornication and all Vncleannesse, and Couetousnesse, Filthinesse, Iesting, and foolish Talking; hee addeth, but rather vse giuing of thankes eEphes. 4.3.4.. As if hee would note, that thankefulnesse for Gods Blessings and Graces duely performed, would preserue them from the filth and power of these base vices. Besides, it is a thing that becommeth the Saints, nothing better. Thirdly, it is a signe of three worthy things, wherein it behooueth eueryevery man to be well assured: first, it is a signe of a heart that hath rightly receiued Christ, and is firmely rooted, built, and stablished in the faith fCol. 2.6.7.. Secondly, if men in all things let their requests be shewed vntounto God with giuing of thankes, it is a signe of the peace of God, euen that the peace of God that passeth all vnderstanding, will preserue their hearts and mindes in Christ Iesus gPhil. 4.6.7.. Thirdly, it is a signe, nay, a very meanes of a contented minde. He that can pray vntounto God for what hee wants, and is able thankefully to acknowledge what hee hath in possession or promise, hee will in nothing be carefull, Phil. 4.6.as it appeareth in the same place to the Philippians. Lastly, it is one of the sixe principall meanes to make a man reioyce alwayes, as the Apostle writeth,1 Thes. 5.18. 1 Thes. 5.18. Thus of the Reasons.
For what wee must giuegive thankes.Secondly, wee must consider for what wee must giuegive thankes. First, for spirituall things as well as temporall, as for the Word h2 Cor. 4.16., for Mercies in prayeriCol. 4 2., for Victory ouer a sinne kRom 7.26., for Knowledge lRom. 1.21.. Secondly, in aduersitie as well as in prosperitie, and that in all sorts of afflictions; in danger mActs 27▪35., in wrongs. Thirdly, in outward things wee must be thankefull nCol. 3.17. 1 Col. 10.3., not onelyonly for great things done, for our states or names, but euen for the lesser and more daily fauours, as for our foode, and the creatures for our nourishment. And in speciall manner hauehave the Saints in all ages bound themselues to a set course of prayer and prayse ouer and for their foode: and therefore their grosse swinish prophanenesse is so much the greater, that sit downe and rise from their meate,Scripture for prayer and Thankesgiuing for our very food. like brute beasts, without any Prayer or Thankesgiuing. If any aske whether there be any expresse Scripture for Grace before and after meate, I answere, there is, and alledge these three vndeniable and plaine places of Scripture, 2 Tim. 4.3.4. Iohn 6.23. Rom. 14.6.
The manner of Thankesgiuing.Thirdly, for the manner of Thankesgiuing, it may be found in that phrase vsed by the Prophets in the olde Testament of Sacrificing the calues of their lips oPsal. 5▪ vlt. Hos. 14.3.. For here foure things may be obserued. First, it must be a dead Calfe, to note that all Thankesgiuing must proceed from humble and mortified mindes; and therefore the Pharises thankes did not a whit iustifie thempLuke 18.11.14.. Secondly, it must be a sacrificed Calfe. Now, in the Sacrifice three things were required; an Altar, Fire, and to lay the hand vponupon the head of the Beast: An Altar, for not onelyonly our prayers must be made in the name of Christ, but our prayses also must be tendered to God in his mediation, or they will neuer be accepted, no more then a Calfe not laid on the Altar: neyther is it enough to lay the Calfe on the Altar, but Fire must be put to it: to note, that the bare throwing out of words of thankefulnesse, though in the name of Christ, will not serue, vnlesse wee doe also get some feeling ardencie and zeale to burne the Sacrifice. Thirdly, we must lay our hands on the head of the calfe; that is, in all humilitie wee must confesse our vnworthinesse of all the blessings or graces wee giuegive thankes for. Againe, in that they offer a Calfe, it signifieth that wee should not offer our thankefulnesse to God of that that costs vsus nothing: wee should desire to expresse our prayse by doing some thing to further Gods worship, or relieue the necessities of others. If GOD bl…s…e vsus at home, wee should carry a Calfe to the Temple. Lastly, we must not sacrifice to a strange God, when we giuegive thankes, and that men doe when they sacrifice to their nets, Hab. 1.16.as the Prophet speaketh, that is, when men attribute the glory and prayse of God to the meanes or second causes.
Thus of thankfulnesse in the generall.
But that which is here entended,We must giuegive thankes for others. is, that wee should giuegive thankes for others as well as for our selues, which is not a curtesie but a dutie. This dutie of praising God for others, growes exceeding commendable, if wee can exercise it in these particulars.Foure rules of tryall. First, if wee can giuegive thankes for those blessings vponupon others, which the world accounts shamefull to enioy, as Zeale for Gods glory, religious Sinceritie, and Vprightnesse of heart, the Crosse for Christ his sake, and such like. Secondly, if wee can first giuegive thankes, that is, be more apt to prayse God for the vertues of others, then be forwards to taxe their faults and frailties. Thirdly, if we can doe it for all sorts of men, euen our enemies q1 Tim. 2.1.. Fourthly, if wee can be thankefull for the true ioy wee hauehave had in other mens prosperities r1 Thes. 3.9..
To conclude this point, if wee would hauehave others to giuegive thankes for vsus, we should labour to be such, as for whom thankes may be giuen. And thus of what they doe: Now, to whom.
To God. As any are more heauenly minded, they are more frequent in praises.] These words hauing beene vsed in the very Verse before, teach vsus two things, First, that it is no cloying to a sanctified minde to be much and often, yea, vponupon eueryevery occasion in the honourable mention and lauding of God, ascribing in eueryevery thing glory to God: so, in heauen they shall neuer be weary of Gods prayses, no not vntounto all eternitie. And certaine it is, that the more men grow in sanctification, the more easie and apt are their hearts to entertaine all occasions of communion with God, without wearinesse or deadnesse.
Secondly, (to God) shuts out the prayses of themselues or of men. It is fit our reioycing and prayse should be directed thither from whence the blessing came.
The Father.] These words are considered in the former Verse. Thus much of his Thankesgiuing.
Praying for you. A childe of God neuer giues thankes but hee hath cause to pray, and contrariwise.] First, in generall from the ioyning together of these two duties, two things may be obserued: first, that a childe of God neuer giues thankes but hee hath cause to pray: for, if it be for temporall things, hee must pray both for their sanctified vse, that they become not occasions of sinne; and for their preseruation according to Gods will: if it be for spirituall things, he hath reason to pray for increase, strength, and preseruation against falling, and such like. Secondly, on the other side, I say also, that a childe of God doth neuer pray, but hee may finde reasons to giuegive thankes, wee may finde mercies in any miserie; yea, it is a singular mercy to hauehave a hart to pray, and to hauehave so many large promises made to them that call vponupon God in their distresse. But the maine particular Doctrine is, that we ought not onelyonly to pray for our selues but for others. And the Apostle, 1 Tim. 2.1. seemes to make foure sorts of prayers for others,Foure sorts of prayers for others. Deprecations, Requests, Intercessions, and Giuing of Thankes: Deprecations are Prayers for helpe against hurtfull things; Requests are Prayers for profitable things; the word rendered Intercessions, is by some taken to signifie complaints vntounto God against such as wrong them, for whom wee pray: or else, it is a more set or serious imploring of Gods ayde with the vnited forces of the godly: and lastly, Giuing of Thankes stands in the lauding of God for blessings or graces: and in the 6. of the Ephesians, and in the 1 of Tim. 2. the Apostle sets downe rules to be obserued in Prayer for others:Ephes. 6.18. in the Ephesians hee requires that they pray, 1. at all times: 2. with all manner of Prayers: 3. in the spirit: 4. with watching: 5. with perseuerance: 6. With spirituall importunitie: and lastly, for all Saints: And in Timothy he requires that they pray;1 Tim. 2.8. 1. eueryevery where; 2. with pure hands; 3. without wrath; 4. without doubting.
Alwayes.] To pray alwayes, is to consecrate eueryevery day and night to God by Prayer: and besides, to pray vponupon all occasions, with lifting vp our harts vntounto God; or by vsing short prayers, which they hauehave beene wont to call Eiaculations. Neyther was it the dutie of Paul onelyonly, to pray alwayes, that is, to keepe a set order of Prayers; but it is our dutie also to set apart time eueryevery day, euening and morning, to pray vntounto God our selues, and our households. And because these exercises of Religion are by the most wholy neglected,Reasons to warrant praying eueryevery day. and in roome of it, vile prophanenesse staines mens houses, I will here set downe, by the way, some few reasons to warrant a daily set course of praying. First, our Sauiour CHRIST teacheth vsus to pray for the bread of the day, Mat. 6.11.eueryevery day: as God will not promise vsus bread for a weeke, a month, a yeere; so neyther will God accept of a prayer for the necessities of a weeke, month or yeere before hand, but will hauehave vsus make as much conscience to pray daily, as wee hauehave sence of daily wants. Secondly, wee are commanded to pray continually s1 Thes. 5.17.: now, what sence can be probably giuen of these words, if that a daily set course of prayer be not included. Thirdly, the Saints prayed eueryevery day, an auncient practise some thousand of yeeres agoe; Dauid prayed seauen times a day; and Daniell, three times a day. Let wicked and prophane people say, what needes all this prayer; but let vsus be assured, that as holinesse and grace growes in any, so are they more abundant in this worship of prayer: the holiest men hauehave euer prayed most: for though they hauehave not most neede, yet they hauehave alwayes most sence of their owne needes and others to. Fourthly, if our foode must be eueryevery day sanctified by the exercise of the Word and Prayer, then much more hauehave wee neede to sanctifie our selues,1 Tim. 4.2. our housholds, our callings, and our labours by daily Prayer.
Lastly, Prayer is called Incense and Sacrifice. Now the Iewes held it an abhomination of desolation, Psal. 141.2. & 51.17.if the morning and euening Sacrifice were wanting: neyther doe wee lesse need to seeke daily the benefits of the attonement made by the sacrifice of Christ, and his intercession; then did the Iewes: and wee are eueryevery way as much bound, as often to professe our faith in CHRIST slaine, as they did in Christ to be slaine.
And thus of the demonstratiue and vndeniable signes of the Apostles louelove to the Colossians, as they are generally set downe in this Verse.