An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 21
Verse 21.
And you hath hee now also reconciled, that were in times past strangers, and enemies, because your mindes were set in euill workes.
HItherto of the description of the Redeemer, as hee stands in relation to the whole Church: In these two Verses hee is described by relation, in particular, to the Church of the Colossians. In this description consider two things: First, the miserie the Colossians were in, without Christ: Secondly, the remedie in Christ. Their miserie is both propounded and expounded: It is propounded to stand in two things: viz. Alienation and enmitie: It is expounded in two things; viz. that they were thus miserable; first, in their Mindes; secondly, in their Workes: the remedy followes in the next Verse.
Before I come to consider of their misery, there are certaine words of Coherence to be weighed, viz. And you hath hee now also reconciled: where obserue first, the word of Connexion, And: secondly, the benefit repeated, reconciled: Thirdly, the person whom, you: Fourthly, the time when, hath now: Fiftly, the person who, Hee.
Sixe things obserued from the coherence.From the generall consideration of the matter contained in this Verse and the next, with the Coherence, sixe things may be obserued.
First, that CHRIST is a true head, to eueryevery particular Church.
Secondly, that then is any people happy, and not before, when the Gospell gathers their soules to God.
Thirdly, they cannot be miserable, that cease to be strangers and enemies to God, whatsoeuer their outward estate be.
Fourthly, Doctrine must be applyed, for the humiliation of Gods Seruants: so to Dauid, for the conuincing of the wicked: so to Ahab, for the tryall and detection of the temporary Faith: so to Herod, for the hardening of the reprobates, and their reiection, and cutting downe by the Sword of Gods seruants, and for the speciall consolations and directions of Gods Seruants. And therefore Ministers should employ themselues in application, and to that end should study for power of matter, as well as forme of words, and turne themselues into all formes, requesting, beseeching, reprouing, &c. with all diligence and sinceritie. The People also must know that their profiting lyes in application: and to this end, they should attend, meditate, repeate, pray, striue against Securitie and Obiections, keeping aliue the sparkes that are kindled in their soules. When a man can conscionably apply the Word, it shewes, hee truely hates sinne, and is a true hearer.
Fiftly, men may know particularly, they are reconciled; which both checkes Securitie,1 Cor. 2.11. in not labouring for this knowledge; and confutes Papists, and drowsie Protestants, that say it is presumption to thinke so.
Sixtly, Experience giues sure testimony to the Doctrine of the Gospell: then wee know profitably, when wee know the doctrine in our owne case, as the Colossians here their Reconciliation. Wee neede not wonder then, if wee see that the most powerfull parts of practicall Diuinitie hauehave little or no testimonie, or if it be, it is darke and seldome, from the most men; yea, from many Church-men. The cause is, they neuer had experience themselues. And we should learne to esteeme their iudgement most, that doe draw Religion most into practise; for God will shew the humble his way.
And you.] In the gathering of Soules, God workes beyond desert, and many times beyond probabilities. If wee respect the men, they were Gentiles, hardened by hundreds of yeeres, in custome of sinnes: if wee respect the meanes, it is Epaphras, none of the greatest of the Apostles. Which should teach vsus to liue by Faith, and vse Gods ordinance with confidence: As in the businesse of conuersion, so in matter of preseruation, knowing that God is not tyed to desert or meanes.
Also.] Doct. The Church and Kingdome of Christ is in this world still in progresse; Christ hath not done, when hee hath conquered Rome spiritually, that had conquered the world before corporally, but here is a fresh increase and a new; You also. And thus it will be still, till the end of the world: and therefore wee should eueryevery one doe what wee can to helpe forward the Kingdome of God, and the adding of such soules as yet belong to the vocation of Christ. And this wee may doe, both by furthering the Gospell preached, and by seeking a holy seede; getting within the Couenant our selues, and by education, labouring to mend that which by propagation wee hauehave marred. Yea, the consideration hereof, should much encourage vsus in the combate against Sinne and the World: for in the warre, Souldiers vse to gather spirit and valour vponupon the tidings of new supplies.
Now.] Men are not reconciled till redemption be applyed: Christ dyed before, but they were not reconciled till now: It is not safe for men to rest in the Historicall beliefe of Christs death: eyther learne to dye to sinne, to crucifie thy flesh, and to take vp thy Crosse daily, or else forbeare to mention CHRIST; for it is in vaine, thou hast no part as yet in Christ.
Hath.] Though Sanctification, while wee tarry in this world be vnperfect, yet Reconciliation is past so soone as a man is turned to GOD. Gods rich fauour may stand with the many wants and infirmities of man: but then we must remember it is free and gracious: for if we be perfectly reconciled and yet not perfectly sanctified, then it must needes follow, wee are not reconciled from our owne workes.
Hee.] That is Christ, which being againe mentioned, shewes, 1. that hee is God, seeing Reconciliation is here giuen to him, which was before ascribed to the Father. 2. It proues that in the one essence of God are more Persons then one. 3. It proues that Christ dyed willingly: hee is not onelyonly the meanes but the vndertaker of our Reconciliation bHeb. 9.14.: hee is not onelyonly the Sacrifice, but the Priest also.
Reconciled.] The repetition or application of this word and worke to the Colossians, shewes that there is one constant way, that God holds vnalterably with all his people. No sort of men can be happy, vntill they be reconciled: if men will not minde their peace, and sue out their pardon in Christ, their hope will fayle them; there is no other way to be saued.
Thus of the words of Coherence: There remaines both their misery in this Verse, and the remedy of it in the next Verse.
Strangers and Enemies, &c. Good to think much of our misery.] In generall wee may first obserue, that it is profitable for men to know and meditate of their naturall misery, though men be neuer so vnwilling to it; yea, though they be already deliuered from it. For the consideration hereof shewes men the neede of a Sauiour, and as a Schoole-master traynes them vp to Christ: it mollifies the stony hearts of men; it breedes watchfulnesse ouer our nature, when wee know it is so poysoned and corrupted: it makes vsus compassionate ouer others in their distresse or infirmities: it sets an high price vponupon spirituall things, and makes vsus account Gods fauour our greatest ioy: it makes vsus cleaue to God in a perpetuall Couenant. To omit many other commodities that arise hereof, it reproues the seldome teaching and learning of the doctrine of mans naturall miseries.
Wicked men are strangers in fiue respects.Strangers.] Vnregenerate men are strangers in fiue respects: 1. in respect of Heauen, not onelyonly pilgrimes here, but without promise of a better life, so continuing. 2. In respect of God, without God in the world. 3. In respect of Gods people, not fellow-Citizens, but Forrainers cEphes. 12.. 4. In respect of the speciall prouidence of God, Strangers to the Common-wealth of Israell. 5. In respect of the Life of God dEphes. 4.17.: And that if wee consider eyther the rule of life, they account the Law a strange thing eHos. 8.; or the fountaine of life, viz. Regeneration, They are dead in sinne fEphes. 2.1.; or the Obedience of holy life, Their imaginations are onelyonly euill, continually gGen. 8..
But if any aske how this strangenesse comes: the word in the originall seemes to note it; for it is estranged, which is more then Strangers; for it imports they were not so created, but made so. They were made so; 1. Originally, by the transgression of the first man, from whence flowed the first strangenesse betweene God and Man; man running from God, and God refusing to delight in the sonnes of men. 2. By their owne actuall sinnes, which seperate betweene God a… them hEsay 59.2.. Alienation is to the workers of iniquitie iIob 31.3..
The hurt of liuing thus estranged.Quest. But what hurt is it to carnall men to be thus estranged? Ans. There is no safetie against dangers, where God is not to protect men: there is no comfort in affliction, where one can neyther looke to God, nor the Saints, for succour and comfort.
The God of this world doth rule effectually in all the Children of disobedience, they are in bondage to the world, they are in bondage to their owne flesh, euen to a passionate, blinde, hard hart, and rebellious nature. They want the delightfull refreshing of all the blessings of God, his ordinances, graces or outward fauours: All glory is departed from men, when God is gone. Besides, obstinacie may cast them into a reprobate sence and eternall death may swallow them vp.
That wee may be deliuered from this strange estate of separation, the bloud of Christ must be applyed, wee must become new Creatures, our peace must be preached, accesse must be had to God by prayer, wee must be ioyned to Gods Children, we must be built vponupon the foundation of the Prophets and Apostles, and our soules must become Temples for the holy Ghost to dwell in: all this is set downe in the second of the Ephesians from Vers. 13. to the end of the Chapter.
And to this end we must take heed of working iniquitie kIob 31.3.: of Ignorance lEphes. 4.17.: of an vncircumcised and an vnmortified Heart mEzech. 44.7.: of strange Doctrine nHeb. 3.9.: of the strange woman oProu. 6.: of strange Fire, that is, Will-worship: and of the Manners of strange Children; for all these, by effects, will estrange.
Lastly, if it be so great a misery to be estranged, woe be to them that lye in this misery, and regard it not: the lesse sense the more danger; and most faultie is that frowardnesse in any, that professe to feare Gods Name, that voluntarily bring a curse vponupon themselues, by estranging themselues from the societie of the faithfull. But let all that know Gods merciemercy in their reconciliation, reioyce in their deliuerance from this miserie.
Enemies.] Vnregenerate men are enemies both actiuely and passiuely: Actiuely,Enemies they are both actiuely and pussiuely. they are enemies to their owne soules; for hee that loues iniquitie hates his owne soule: 2. to holinesse of life, they hate to be reformed pPsal. 50.: 3. to Gods children, for it is certaine, they shall be hated of all carnall men, for Christs names sake qIohn 15.8.: 4. to the light, hee that doth euill hates the light rIohn 3.22. Amos 5.10.: 5. one to another, they are hatefull and hating one another sTit. 3.3. Who hate God.: 6. to God. Obiect. Sure no man hates God. Sol. Many men doe hate God, as appeareth by the threatning in the second Commandement: and the Scripture else-where, note such as in Gods account hate him; such are these: 1. Such as with-stand the truth, and labour to turne men from the Faith, Acts 13.8. 2. Such as are friends to the World, Iames 4.4. 3. The carnall wise men of the world, whose wisedome is enmitie to God, Rom. 8.7. 4. All workers of iniquitie, Psal. 37.18.20. & 92.9. 5. All Scoffers, that reproach Gods Name, Truth or People, Psal. 74.18.22. 6. All that hate Gods Children, Psal. 81.14.15. & 83.2.3. & 129.3.5. Iohn 15.18.23. 7. All those that refuse to subiect their soules to the Scepter of Christ, and will not be ruled by his ordinances: These are called his enemies, Luke 19.27. And among other, such are those loose people that liue vnderunder no setled Ministery. Lastly, all Epicures, whose God is their belly, and minde onelyonly earthly things, and glory in their shame, Phil. 3.17.18. Passiuely, they are enemies to God, who hates them, Psal. 5.4. to Gods ordinances, which smite, and pursue, or threaten them, Psal. 45.4. to all the Creatures▪ who are in armes against the sinner, till hee be at peace with God: and in particular to the Saints, which hates the company and assemblies of the wicked. Psal. 26.4.
And all this shewes the great misery of wicked men: and how can they but be miserable, that are in the estate of enmitie? All seueritie will be accounted Iustice, all their vertuous prayses but fayre sinnes: stript they are of all the peculiar priuiledges of the Saints; and that which men would desire to doe to their enemies, God will certainely, by an vnauoydable prouidence doe to them. All the Creatures are against him: a wicked man is as hee that should alway goe vponupon a Mine of Gunne-powder: eyther by force or by stratagem, the Creatures will surprise him. O that men would therefore labour to mortifie actiue hatred in themselues, that the passiue destroy them not; and seeke to Christ, in whom onelyonly this enmitie can be remoued.
Againe, this makes against merit; for what could wee merit that were enemies? And let such as are deliuered, and hauehave felt the bitternesse of this enmitie, take heede of secret sinnes after Calling, vnrepented of, least GOD returne and visite them with the strokes of an Enemie.tIob 13.24. &c. Ier. 30.14. Esay 63.19.
In the minde. foreign.] It greatly matters in the businesse of mans happnesse, how the mindes of men are ordered: 1. Man makes it the fountaine of all his actions; it is his priuie Counsellor: hee speakes first with his minde, hee obeyes his minde uEphes. 2.3.: it is the shop, whence hee frames all his engines against God and Man. 2. The Diuell especially labours to be possest of this fort, and to hauehave it in his custodie x2 Cor. 10.4.. 3. The godly man repenting, first labours to be renewed in his minde yEphes. 4.23.. 4. God especially lookes after mans minde, which appeares in that hee gaue a Law to the minde zRom. 7., setting as it were a Guard to rule and appoint it: and the inward worship of God is here performed. We must louelove God with all our minde *Marke 12., and pray in minde a1 Cor. 14.. God makes a speciall search after mens mindes: it is his speciall glory to search the heart, and minde of man b2 Chron. 18.: and if God be enraged, the strength of the battaile is directed against the minde, and his worst strokes light there: one of his last curses is a reprobate minde.
The consideration hereof may serue for reproofe of the great carelesnesse that is in the most, for the mind, and the inward man, and the purity thereof. Thought is not free, as many fondly thinke; hee will neuer truely repent for euill workes, that doth not first care to repent for euill thoughts, and such like corruption in the minde. There should man begin his repentance, where God begins the discouery of our miserie.
And let vsus learne to be more watchfull against the sinnes of our mindes, and be more grieued for the drosse and corruption wee finde there, and learne more to hate the sinnes of the minde, such as are ignorance, distracted seruice, false opinions, emptinesse of holy meditations, euill, dishonourable, impure, and vnchast thoughts against God or man; pride, malice, frowardnesse, vanitie, securitie, and vnbeliefe.
Doct. 2. There is in vnregenerate men a strange minding of sinne, they imagine mischiefe, they hauehave a spirit of fornication, profound to decline deepely set: they trust in their owne wayes; so as many times, they regard neither Gods word, nor the rod, nor the threatnings of God, or rebukes of man; neither can they be stirred with the foure last things. This shewes, as mans misery, and death in sinne, so the wonderfull mercy of God, in forgiuing such sins: It is a comfort, that sinnes of set knowledge may be forgiuen. And hence may be gathered a difference betweene the sinnes of the regenerate,Plena voluntate. and the sinnes of the vnregenerate; for the godly sinne not with a full minde, they are not set in euill; sinne rebels in them, but not raignes. Lastly, this may let vsus see how little cause wee hauehave to stand vponupon our mindes or reason, or naturall parts, in matters of Hope and Saluation.
In euill Workes.] If the dependance, and the words themselues be duely considered, wee may here gather fiue things: First that the euill workes of the sinner, cause the strangenesse and enmity aforesaid. Secondly, that a wicked man can like himselfe well enough, though his very workes, and outward behauiour be euill: He can blesse himselfe in his heart, when his iniquity is found worthy to be hated aPsal. 36.2.. Thirdly, that where the life is euill, the minde is euill, the heart cannot be good, where the workes are nought. Fourthly, that hee that allowes himselfe in one sinne, will pollute himselfe with many sinnes. [Workes.] Fiftly, when God lookes vponupon the workes of euill men, they are all euill:Note. note a difference; if the carnall man looke vponupon his owne workes, they are all good; if a godly man looke vponupon them, they are partly good and partly euill; but if God looke vponupon them, they are all nought, because his person is nought, his heart is nought, his end is nought, the manner is nought, &c.
Hitherto of their miserie, both as it is propounded and expounded.
Quest.A Question may be asked, how it comes to passe, that men hauehave so little sence of their misery,Ans. and are so loath to take notice of it? For answere hereunto wee must vnderstand, that this comes to passe, because the God of this world, hauing possession, blindes their eyes, and men doe not examine themselues before the Law of God. And they are with-drawne by the deceitfulnesse of sinne, which in particular they hauehave allowed themselues in: neyther doe men remember their latter ends, or the Iudgement of God before their death. Their eyes are not annoynted with eye-salue; a number hauehave not the word to direct them, and some are deceiued by false Teachers, which cry peace, peace, where there is no peace. And the most are deceiued with false opinions and conceits; for eyther they thinke, that such like places as this, are true of Gentiles, and not of them: whereas vnregenerate Israel is as Ethiopia vntounto God: Amos 9.9.or they feare that this knowledge will make men melancholy. Yea, some are so foolish they say, this course driues men out of their wits: thus Paul is mad, and Christ hath a Diuell: or they thinke, late Repentance will serue the turne, and then they may hauehave time enough to consider. Thus of their misery.