An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 17
Vers. 17
And whatsoeuer yee shall doe in word or deed, doe all in the name of the Lord Iesus: giuing thankes to God euen the Father by him.
This Verse containes the 2. generall rule to be obserued in our conuersation, and it is an exhortation to the minding of the right end in all our actions, in the former verse he tooke order for the meanes of holy life, heere hee takes order for the end of it.
d: In generall: vntounto the goodnesse of the action, a good end is essentially required,VntoUnto goodnesse of the action, the goodnesse of the end is required. for though a good intention make not the action good, yet without a good intention, the action cannot bee accepted as good in Gods sight. It is a good thing to heare and follow Christ, but not good in the Capernaits that follow for the loaues; Or in the Pharisees, that heare to carpe, or carrie tales, and informe against him. It is a good action to vse our knowledge, but ceaseth to be good in vsus, when it puffeth vp, and is done for vaine ostentation. It is good to receiue the Sacraments, but yet Circumcision was not good, either as the sonnes of Iacob required it, nor as the King and his Sonnes receiued it. Workes of holy and religious seruices are good, but when men come to Church on the Sabbaths, to make amends for their sinnes on the weeke daies, it ceaseth to be good to them. It is good to honour Gods Ministers, but where men honor them either to keepe their own credit with the people, as Saul honoured Samuel, or that they may excuse them, as in the Parable eLuk. 14.19, such honour is not good. Works of merciemercy are good, but being done for praise of men, or to merit by them, they come vnderunder a negatiue precept, giuegive not your Almes. It is good to forbeare on another, but not good in such men as forbeare onelyonly for want of power or oportunity to reuenge,Mat. 6. and therefore we should informe our selues better, and as we would hauehave God to accept or blesse vsus, to get Gods ende to our actions.
Thus of the generall.
In this verse, the end of well-doing is two waies considered: First, as it is the end of intention, that is, that we should propound and aime at, as the motiue and marke of our indeauours, and that is ordered and required in these wordes, Whatsoeuer yee doe in word or deed, doe all in the name of the Lord Iesus. Secondly, as it is the end of consummation, 1. that by which wee finish our workes, and that is required in these words, giuing thankes to God, euen the Father by him: In short, the ende of intention is the glory of God in Christ, the ende of consummation, is the giuing of thankes when wee hauehave done our indeauours.
In the first part I consider:
1 What should bee the maine end of our actions: Doe all in the name of Christ.
2 How we are tyed to it: First, for persons: Yee. Secondly, for kinds of imploiment, in word and deed. Thirdly, for extent, whatsoeuer yee doe: Doe all.
Doe all in the name of the Lord Iesus] Heere foure things are required of vsus.Things are done in the name of Christ, foure waies.Ephes. 6
First, that all be done in the assurance of the louelove of Christ, that we be sure that we know Christ, as we know a man by his name; that when wee goe to to doe Gods worke, we bee first sure of Christs reward: this is to bee shodde with the preparation of the Gospell of peace.
Secondly, that all be done in the name: that is, by the authority of Christ, and his warrant in his word: not in the name of Moses for Ceremonie, or in the name of Angels, or Saints, for intercession, nay, in all wee doe, our conscience should be tied onelyonly properly by the command of Christ, not because such great men would hauehave it so, or I did it to please my parents or kindred, &c for then thou dost it in the name of men and not of Christ.
Thirdly, that all be done with inuocation or calling vponupon God in the name of Christ, all should be consecrate and begunne with praier.
Fourthly, and principally, that all bee done to the glorie of God in Christ, this should be the scope of all our actions a1 Cor. 10.31.all should breath and sauour of Christ.
In word] d: God requires to be glorified by the very words of Christians, and contrariwise holds himselfe many times dishonoured by their words, he that keepeth his tongue keepeth his life, bPro. 13.3.the honour and dishonour of the tongue is largely explicated, Iam. 3. but the vse is for instruction to teach vsus, 1. to take heed of dishonouring Christ by our words, but in speciall we should take heed of words of disgrace and slander to the members of Christ, of vaine words, cEphes. 5.6.that boulster men vp in presumption against repentance and faith in Christ, of passionate and bitter words, dIob 6.3of words of deceit, ePsal. 36.3.of the words that come from, or tend to the strange woman, filthy words fCol. 3 8., yea take heed of high words, for high talke, or the lippes of excellency becomes not a foole, gProu. 17.7for euill wordes greatly prouoke God, and call for stripes, bring many a crosse vponupon a man, and are snares to mens soules. hProu. 18.6.7Secondly, it should teach vsus to indeuour to bring glory to God by our words, to this end we should for matter learne to speake the words of clemency, i2. Chr. 10.17.words of wisedome kProu., words of sobriety and truth; lActs 26.words of righteousnesse mIob. 6.25., wholesom words,n2. Tim. 1.13 words of eternall life oIohn 6.; and to this end we should obserue diuers rules.
1 That our words be not many, for in a multitude of words cannot but be sinne, we are not able to weld aright many words.
2 That wee know and not forget Gods tenne words, the ignorance of Gods tenne lawes, causeth that men know not how they offend in their tongues, but in the tenne words of God is an absolute patern of all vprightnesse, both of heart, speech and life.
3 That we be much and often in taking vntounto vsus the words of confession and praier, pHose. 14 3. Zeph. 3.9.our speech is purified, and God much glorified by often confession and prayer, this is to speake a pure language.
4 Our eare must seeke learning qProu. 18.11., we must be swift to heare; and slow to speake rIam. 1., and bee contented to bee taught as well how to speake as how to liue.
Lastly, we must tame our tongues, make conscience of mortification for our sinnes in word, as well as for euill deed, set a watch before the doore of our lippes, and pray God to open them.
Or deedes] d: God will hauehave deeds as well as words, our hands must bee bound to good behauiour, and that our labours and workes may be done to Gods glory they must be done.Mal. 7.21. 1 Ioh. 3.18. Prou. 14▪ 23. 1. with prayer, Psalm 9. last. 2. with warrant from the word. 3. with faith in Gods promise for the successe: For whatsoeuer is not of Faith is sinne. 4. With perseuerance, they are not good works, till they be finished and accomplished.
Whatsoeuer] this worde is a note eyther of vniuersality or perfection: Of perfection I say in this sence. Whatsoeuer ye doe or settle about, doe it all, that is, let it be compleat and perfectly done, but I take it heere as a note of vniuersality.
d: We are bound to glorifie God not onelyonly in word and deed, but in al our words, and all our deeds; wee are tied to eueryevery good worke, to respect all Gods commandements, wee are bound to glorifie God not onelyonly in actions of worship,2. Tim. 3.3. vlt. Psalm. 119. but of righteousnesse too. Not onelyonly in religious businesses, but in ciuill offices, not onelyonly in our generall calling, but in our particular. Not onelyonly abroad, but at home: making conscience not onelyonly of filthy deedes, but of filthy speaking, not onelyonly of great and crying sinnes, but of lesser sins: not onelyonly of our open deeds, but of our carriage in secret. Vse is for reproofe, men discouer their vnsoundnesse of heart in this respect exceedingly: many will not forsweare that will sweare at eueryevery worde, at least by lesse oathes, as by the masse, faith, troth, truth, &c. many shop-keepers will not beare false witnesse in a Court, that will lye daily in selling their wares. Many will looke to their carriage abroad, that care not how to order themselues at home. Many will not do their owne worke by keeping shoppe, or trauelling on the Sabbath, that neuer sticke at it to speake their owne words on the Sabbath: but if the case of such like men as these be to be suspected, how fearefully bad is their case that are so farre from making conscience of eueryevery worde and deede, as they are to eueryevery good Woorke reprobate; that are neither good at home, nor abroad,6. Reasons why Gods children shold be more carefull o… their words and deeds then others. neither in worship nor life, neither to others nor to themselues. Tit. 1. vlt.
Yee] d: They that hauehave comfort in their election, and Gods louelove, they that hauehave begunne to make Conscience of their waies, and to louelove the worde, they that make a profession of the name of Christ aboue all others are exactly to looke to themselues, to eueryevery word, and eueryevery deede. 1. Because they are neerer the courts of the great King, they liue alwaies in the presence chamber. 2. Because God hath bestowed vponupon them more blessings, and therefore as he giues more wages, requires more worke. 3. Because they are more obserued then any other. A loose word is more noted in them then execrable blasphemy in others, they are more talked of for seeing a vaine sight then others for haunting of leud playes. 4. Because their hearts are made pure by the bloud of Christ: and fine white linnen is sooner and deeper stained then course ragges. 5. They are trusted with more glorious riches. A little sinne in them much greeues Gods spirit, whereas a great sinne troubles not a wicked man that hath no spirit of God in him. 6. They are sure to hauehave a recompence of reward for eueryevery good worde and worke, and therefore to further their owne reckoning and glory, should bee aboundant in the worke of the Lord.
Vse therefore, to quicken vsus, to a desire to walke precisely, circumspectly, exactly, Eph. 5.15. striuing to redeeme the time that hath been lost in the seruice of sinne and the world.
Giuing thanks to God euen the Father by him:]
These words are diuersly considered.
Some thinke the former words are an explication of these, as if hee should say bee carefull in all things to glorifie God, for this is right thanking of God▪ when men do not onelyonly praise God in words but in obedience.
Some thinke in these words is lodged a reason of the former, as if he should say, glorifie God in all your actions, and seeke to God by praier in the name of Christ, and ye shall bee sure of singular blessings and grace and comforts from God: and in the assurance thereof, when ye prouide to pray or practise, prouide thankes ready also▪ for God will not faile in the successe.
Some thinke these words to bee an inlarging of the former rule by wishing them, whatsoeuer falls out to bee thankefull, so as neither prosperity puffe them vp, nor aduersity deiect them, but I take it to be a distinct rule from the former, and so heere is to be noted.
1 The duty required, viz. GiueGive thankes:
2 The explication of it:
1 By the obiect, to God euen the Father
2 By the efficient cause, by him.
Giuing thankes] Concerning our thankefulnesse to God, I consider 1. the necessity of it,Why. God will not dispense with it, therefore in Ephes. 5.20. the former rule beeing omitted, this is specially vrged, and 1. Thes. 5.18. this is charged vponupon vsus,For what. as the will of God in Christ Iesus. Secondly, for what wee must giuegive thanks,Eucharist. viz. for Christ as the fountaine of all fauour, hence the Sacrament ordained to that end, for all the comforts of Gods election and louelove, for all graces and meanes of grace. coher. for our liberty in Christ, euen vntounto outward things s1. Cor. 10.30.for any successe or victory ouer our corruptions of nature tRom. 7.25., in short for all things whatsoeuer u2. Cor. 4.15. 1 Thes. 5.18..
3. How? viz. not like the Pharisie, with pride of heart and selfe-liking: with opinion of merit,How. 1. Cor. 14▪16. or with ostentation, but with obseruation of 4. rules, 1. If we blesse we must blesse in the spirit. 1. With vnderstanding and feeling in our hearts. 2. When we giuegive thanks we should do it with such tendernesse, that our praises should awake the graces of Gods spirit to make them get life and grow. Our praises should stirre vp faith in Gods promise, louelove to Gods glory, feare of Gods presence, hatred of our sinnes, ioy in the holy Ghost *2. Cor. 4.15.; 3. With a deepe sence of our owne vnworthinesse, and thus the 24. Elders are said to cast downe their crowns and fall on their face, when they praised God, Reuelations 4.9.10. and 7.12. Luke 17. 4. By all meanes. Wee must praise God by Psalmes, praier, celebration of the Sacrament, works of mercy and obedience.
How long.4 How long? that is answered, Eph. 5.20. Reuel. 7.12. alwaies, if we must pray alwaies, then we must praise alwaies, wee may no more neglect thankesgiuing then praier. Nay when praier shall cease, because all mortall infirmities and wants shall cease, yet thankesgiuing must go with vsus within the vaile, and liue with vsus for euer in heauen.
Vse 1. to inflame vsus to the holy practise of thankfulnesse daily, and alwaies watching heereunto, preseruing sence, not forgetting Gods mercies, euen making it our daily sacrifise. 2. To humble vsus vnderunder our vnthankefulnesse for grace, knowledge, the word, fellowship in the Gospel, and al kinds of blessings, yea we sinne greatly in not giuing thankes for our successe in our callings, yea many are not yet instructed to giuegive thankes for their food. Let those remember that men are said then to eat to God, when they giuegive thankes, Rom. 14.6. to whom then doe they eat that giuegive not thankes? certainely not to the Lord. Finally if the poore Gentiles were so punished, for vnthankefulnesse, Rom. 1. 21. that had but the glimmering light of nature to guide them, and read their lessons onelyonly in the booke of Gods workes, what shall become of vsus in the day of the Lord, that hauehave the light of Scripture, of the Gospell, of the Spirit, of the Sacraments, and so many incomparable fauours bestowed vponupon vsus, vnlesse we repent of our vnthankefulnesse, we shall perish with a worse destruction then Tirus and Sidon: or Sodom and Gomorrah.
To God euen the Father:] These words are to be vnderstood, not diuidedly, but conioynedly, and so declare who is our God, euen hee that hath proued himselfe a Father in Christ, louing vsus in him, and accepting of vsus, and heaping many blessings vponupon vsus, two sweet words. He is a God, there is his maiesty: he is a Father, there is his louelove, and therefore great incouragement to go to him with all suites and praises. With all suites, he is God, and therfore able to help; and Father, and therefore willing to helpe. With all praises, hee is God, and therefore meet to be worshipped, he is a Father, and therefore will accept the calues of our lippes, not according to what we bring, but according to what we desire to bring, and all this should make vsus both to hate it, to praise men or Angells, or sacrifice to our nettes, and also to honour him with the affection of children, and with the feare of creatures.
By him:] these words may be referred.
1. To singing of Psalmes in the former verse, and so they note that all ioy is vaine without Christ, yea these spirituall and better sorts of delight are vaine vnlesse Christ be ours. How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart? many men sing the word of Christ that hauehave no part in the word Christ.
2. To the word Father next before, to note that God hath shewed himselfe a Father in bestowing many mercies vponupon vsus by Christ, and so the consideration of Gods mercies by Christ, should breed thankefulnesse.
3. To the word thanksgiuing, and so they note the efficient helping cause, and teach vsus, that as Christ brings downe Gods graces and blessings to vsus, so he carrieth vp our praises to God, and as we must pray in his name, so our praises will not be accepted vnlesse they be made in his name, and presented in his intercession.
Thus of the generall rule.
Hitherto also of the first maine part of the information of holy life, viz. the information of our life in generall. Hitherto the Apostle hath taught vsus what to do in our generall calling as Christians: now from ver. 18. to v. 2. of the next Chapter, he showes vsus what we must be in our particular standings, or thus: hitherto he hath giuen morall precepts, now he giues oiconomicall: or rather thus. hitherto he hath set downe the duties belonging to all Christians, now he informeth vsus in the duties speciall, as they are wiues, husbands, parents, &c.