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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 3:12–17. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle proceeds to exhort to mutual love and compassion: Put on therefore bowels of mercy, Col 3:12. We must not only put off anger and wrath (as Col 3:8), but we must put on compassion and kindness; not only cease to do evil, but learn to do well; not only not do hurt to any, but do what good we can to all.
I.The argument here used to enforce the exhortation is very affecting: Put on, as the elect of God, holy and beloved. Observe,
1.Those who are holy are the elect of God; and those who are the elect of God, and holy, are beloved - beloved of God, and ought to be so of all men.
2.Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men. Observe, What we must put on in particular.
(1.)Compassion towards the miserable: Bowels of mercy, the tenderest mercies. Those who owe so much to mercy ought to be merciful to all who are proper objects of mercy. Be you merciful, as your Father is merciful, Luk 6:36.
(2.)Kindness towards our friends, and those who love us. A courteous disposition becomes the elect of God; for the design of the gospel is not only to soften the minds of men, but to sweeten them, and to promote friendship among men as well as reconciliation with God.
(3.)Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind. Learn of me, for I am meek and lowly in heart, Mat 11:29.
(4.)Meekness towards those who have provoked us, or been any way injurious to us. We must not be transported into any indecency by our resentment of indignities and neglects: but must prudently bridle our own anger, and patiently bear the anger of others.
(5.)Long-suffering towards those who continue to provoke us. Charity suffereth long, as well as is kind, Co1 13:4. Many can bear a short provocation who are weary of bearing when it grows long. But we must suffer long both the injuries of men and the rebukes of divine Providence. If God is long-suffering to us, under all our provocations of him, we should exercise long-suffering to others in like cases.
(6.)Mutual forbearance, in consideration of the infirmities and deficiencies under which we all labour: Forbearing one another. We have all of us something which needs to be borne with, and this is a good reason why we should bear with others in what is disagreeable to us. We need the same good turn from others which we are bound to show them.
(7.)A readiness to forgive injuries: Forgiving one another, if any man have a quarrel against any. While we are in this world, where there is so much corruption in our hearts, and so much occasion of difference and contention, quarrels will sometimes happen, even among the elect of God, who are holy and beloved, as Paul and Barnabas had a sharp contention, which parted them asunder one from the other (Act 15:39), and Paul and Peter, Gal 2:14. But it is our duty to forgive one another in such cases; not to bear any grudge, but put up with the affront and pass it by. And the reason is: Even as Christ forgave you, so also do you. The consideration that we are forgiven by Christ so many offences is a good reason why we should forgive others. It is an argument of the divinity of Christ that he had power on earth to forgive sins; and it is a branch of his example which we are obliged to follow, if we ourselves would be forgiven. Forgive us our trespasses, as we forgive those who trespass against us, Mat 6:12.
II.In order to all this, we are exhorted here to several things:
- 1. To clothe ourselves with love (Col 3:14): Above all things put on charity: epi pasi di toutois - over all things. Let this be the upper garment, the robe, the livery, the mark of our dignity and distinction. Or, Let this be principal and chief, as the whole sum and abstract of the second table. Add to faith virtue, and to brotherly-kindness charity, Pe2 1:5-7. He lays the foundation in faith, and the top-stone in charity, which is the bond of perfectness, the cement and centre of all happy society. Christian unity consists of unanimity and mutual love. 2. To submit ourselves to the government of the peace of God (Col 3:15): Let the peace of God rule in your hearts, that is, God's being at peace with you, and the comfortable sense of his acceptance and favour: or, a disposition to peace among yourselves, a peaceable spirit, that keeps the peace, and makes peace. This is called the peace of God, because it is of his working in all who are his. The kingdom of God is righteousness and peace, Rom 14:17. "Let this peace rule in your heart - prevail and govern there, or as an umpire decide all matters of difference among you." - To which you are called in one body. We are called to this peace, to peace with God as our privilege and peace with our brethren as our duty. Being united in one body, we are called to be at peace one with another, as the members of the natural body; for we are the body of Christ, and members in particular, Co1 12:27. To preserve in us this peaceable disposition, we must be thankful. The work of thanksgiving to God is such a sweet and pleasant work that it will help to make us sweet and pleasant towards all men. "Instead of envying one another upon account of any particular favours and excellence, be thankful for his mercies, which are common to all of you." 3. To let the word of Christ dwell in us richly, Col 3:16. The gospel is the word of Christ, which has come to us; but that is not enough, it must dwell in us, or keep house - enoikeitō, not as a servant in a family, who is under another's control, but as a master, who has a right to prescribe to and direct all under his roof. We must take our instructions and directions from it, and our portion of meat and strength, of grace and comfort, in due season, as from the master of the household. It must dwell in us; that is, be always ready and at hand to us in every thing, and have its due influence and use. We must be familiarly acquainted with it, and know it for our good, Job 5:27. It must dwell in us richly: not only keep house in our hearts, but keep a good house. Many have the word of Christ dwelling in them, but it dwells in them but poorly; it has no mighty force and influence upon them. Then the soul prospers when the word of God dwells in us richly, when we have abundance of it in us, and are full of the scriptures and of the grace of Christ. And this in all wisdom. The proper office of wisdom is to apply what we know to ourselves, for our own direction. The word of Christ must dwell in us, not in all notion and speculation, to make us doctors, but in all wisdom, to make us good Christians, and enable us to conduct ourselves in every thing as becomes Wisdom's children. 4. To teach and admonish one another. This would contribute very much to our furtherance in all grace; for we sharpen ourselves by quickening others, and improve our knowledge by communicating it for their edification. We must admonish one another in psalms and hymns. Observe, Singing of psalms is a gospel ordinance: psalmois kai humnois kai ōdais - the Psalms of David, and spiritual hymns and odes, collected out of the scripture, and suited to special occasions, instead of their lewd and profane songs in their idolatrous worship. Religious poesy seems countenanced by these expressions and is capable of great edification. But, when we sing psalms, we make no melody unless we sing with grace in our hearts, unless we are suitably affected with what we sing and go along in it with true devotion and understanding. Singing of psalms is a teaching ordinance as well as a praising ordinance; and we are not only to quicken and encourage ourselves, but to teach and admonish one another, mutually excite our affections, and convey instructions. 5. All must be done in the name of Christ (Col 3:17): And whatsoever you do in word or deed, do all in the name of the Lord Jesus, according to his command and in compliance with his authority, by strength derived from him, with an eye to his glory, and depending upon his merit for the acceptance of what is good and the pardon of what is amiss, Giving thanks to God and the Father by him. Observe, (1.) We must give thanks in all things; whatsoever we do, we must still give thanks, Eph 5:20, Giving thanks always for all things. (2.) The Lord Jesus must be the Mediator of our praises as well as of our prayers. We give thanks to God and the Father in the name of the Lord Jesus Christ, Eph 5:20. Those who do all things in Christ's name will never want matter of thanksgiving to God, even the Father.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"And whatsoever ye do," he saith, "in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him."
For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same-nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.
And what is to "do in word or in deed"? Either requesting or performing anything whatever. Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons saith, "My God give you favor in the sight of the man." For he that doeth this hath for his ally, God, without whom he durst do nothing. As honored then by being called upon, He will in turn honor by making their business easy. Invoke the Son, give thanks to the Father. For when the Son is invoked, the Father is invoked, and when He is thanked, the Son has been thanked.
These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. "Thy Name," he saith, "is ointment poured forth." He that hath uttered it is straightway filled with fragrance. "No man," it is said, "can call Jesus Lord, but by the Holy Ghost." So great things doth this Name Work. If thou have said, In the Name of Father, and Son, and Holy Ghost, with faith, thou hast accomplished everything. See, how great things thou hast done! Thou hast created a man, and wrought all the rest (that cometh) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. "I have honored thee," He saith, "and have said, Call upon Me"; and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons, and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. "According to Thy greatness," he saith, "so also is Thy praise." By this Name hath the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened. We have been regenerated by this Name. This if we have, we beam forth; This maketh both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, &c.
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Summary
Colossians 3:17 serves as a foundational principle for Christian living, encapsulating Paul's exhortation for believers to integrate their faith into every facet of existence. It commands that all actions and words be performed "in the name of the Lord Jesus," signifying alignment with His authority, character, and purpose, and to do so with an attitude of profound gratitude to God the Father, made possible through Christ. This verse underscores the comprehensive nature of Christ's lordship over a believer's life, transforming even mundane activities into acts of worship and witness.
Context
Literary Context
Colossians 3:17 functions as a powerful summary statement, concluding a significant section of Paul's letter that transitions from theological instruction to practical exhortation. The preceding verses (Colossians 3:1-4) establish the believer's new identity "hidden with Christ in God" and call for a heavenly mindset. This theological grounding then leads to a call for radical transformation, first by "putting off" sinful behaviors and attitudes (Colossians 3:5-11), identifying them with the "old self" that has been put to death with Christ. Subsequently, Paul urges the Colossian believers to "put on" the virtues of the "new self" (Colossians 3:12-14), such as compassion, kindness, humility, meekness, patience, and above all, love, which binds everything together in perfect unity. The immediate context of Colossians 3:15-16 emphasizes the peace of Christ ruling in their hearts and the word of Christ dwelling richly within them, leading to mutual instruction, spiritual singing, and thankfulness. Verse 17 then provides the overarching principle for how this new life in Christ, characterized by virtue, peace, and the indwelling Word, should be expressed in every word and deed.
Historical & Cultural Context
The city of Colossae, located in the Lycus Valley of Asia Minor, was a relatively small but strategically important center. The church there faced unique challenges, primarily from a syncretistic philosophy that combined elements of Jewish legalism, Gnostic tendencies, and local pagan beliefs. This "Colossian heresy" emphasized asceticism (Colossians 2:21-23), angel worship (Colossians 2:18), secret knowledge, and adherence to specific rituals and dietary laws (Colossians 2:16). Paul's letter, therefore, serves to counter these false teachings by exalting the absolute supremacy and sufficiency of Christ (Colossians 1:15-20). In this context, Colossians 3:17 is a direct antidote to any notion that spiritual growth or divine favor comes through human effort, legalistic observance, or adherence to external rules. Instead, Paul asserts that true spiritual living flows from an internal transformation rooted in Christ's lordship, affecting all aspects of life, not just religious rituals. The emphasis on "doing all in the name of the Lord Jesus" directly challenges the idea that other mediators or practices are necessary for a full relationship with God.
Key Themes
Colossians 3:17 powerfully contributes to several key themes woven throughout the letter to the Colossians. Firstly, it reinforces the Supremacy and Sufficiency of Christ, a central argument of the entire book. Paul consistently emphasizes that Christ is preeminent over all creation and all spiritual powers, and that in Him, believers are complete (Colossians 1:15-20; 2:9-10). To "do all in the name of the Lord Jesus" means recognizing and submitting to His ultimate authority in every sphere of life. Secondly, the verse highlights the theme of New Identity in Christ. Having been raised with Christ (Colossians 3:1) and putting on the new self (Colossians 3:10), believers are called to live consistently with this new reality. Their actions and words are no longer defined by the "old self" but by their union with Christ. Thirdly, it underscores Holistic Discipleship and Practical Christian Living. Paul is not merely interested in correct doctrine but in its practical outworking. The command to apply Christ's lordship to "whatsoever ye do in word or deed" demonstrates that Christianity is not confined to religious services but permeates daily life, work, and relationships. Finally, the verse emphasizes Gratitude as a Core Christian Virtue, a theme that recurs throughout Paul's writings (e.g., Ephesians 5:20). This gratitude is not merely a feeling but an active expression of worship, offered through Christ to God the Father, acknowledging His sovereignty and goodness in all circumstances.
Exposition and Analysis
Key Word Analysis
This verb means "to make or do (in a very wide application, more or less direct)." It signifies active engagement and performance. In Colossians 3:17, it encompasses the full scope of human activity, from the most significant endeavors to the most mundane tasks, indicating that every action is to be brought under the lordship of Christ.
This word refers to a "name" literally or figuratively, encompassing "authority, character." To act "in the name of" someone means to act by their authority, as their representative, in a manner consistent with their character and reputation, and for their honor. It is far more than simply uttering a word; it implies full alignment and representation.
This verb means "to be grateful, i.e. (actively) to express gratitude (towards); specially, to say grace at a meal." It denotes an active expression of gratitude, a thankful disposition that is consistently directed towards God. This thankfulness is not circumstantial but foundational to the Christian life, offered through Christ.
Verse Breakdown
"And whatsoever ye do in word or deed"
This opening phrase establishes the comprehensive scope of the command. "Whatsoever" (G3748, G3956) emphasizes universality, leaving no aspect of life outside the purview of Christ's lordship. The pairing of "word" (G3056, lógos) and "deed" (G2041, érgon) creates a merism, a figure of speech where two contrasting parts represent the whole. It means everything spoken and everything acted upon—public or private, intentional or spontaneous, significant or seemingly insignificant—is included. This highlights that Christian living is holistic, impacting both our communication and our conduct.
"do all in the name of the Lord Jesus"
This is the core command, providing the principle by which all words and deeds are to be governed. To act "in the name of the Lord Jesus" means acting by His authority, as His representative, in a way that reflects His character, and ultimately, for His glory. It implies seeking His approval, aligning with His will, and acknowledging His ownership over every aspect of life. This phrase transforms mundane activities into sacred acts, as they are performed under the banner and for the honor of Christ.
"giving thanks to God and the Father by him"
This final clause specifies the attitude and means by which all actions and words are to be performed. "Giving thanks" (G2168, eucharistéō) denotes a continuous state of gratitude. This thankfulness is directed specifically "to God and the Father," acknowledging the source of all blessings. The crucial phrase "by him" (G1223, diá, G846, autós) signifies that Jesus is the mediator through whom this gratitude is offered and made acceptable to the Father. It underscores that all access to God and all acceptable worship flow through Christ, making gratitude an inherently Christ-centered act.
Literary Devices
Colossians 3:17 employs several powerful Literary Devices to convey its profound message. The phrase "whatsoever ye do in word or deed" utilizes Merism, a rhetorical device where two contrasting parts (word and deed) are used to represent a complete whole (all of life). This emphasizes the comprehensive and all-encompassing nature of the command, leaving no area of a believer's life untouched by Christ's lordship. The core command, "do all in the name of the Lord Jesus," is a form of Metonymy, where "name" (ónoma) stands for the authority, character, and very essence of Jesus. It's not merely invoking a label but acting in full alignment with who He is and what He represents. Furthermore, the verse exhibits Parallelism in its structure, presenting two interconnected commands: act in Jesus' name and give thanks through Him. This structural balance reinforces the dual emphasis on Christ-centered action and Christ-mediated gratitude as inseparable components of true Christian living.
Theological and Thematic Connections
Colossians 3:17 is a theological powerhouse, connecting the believer's identity in Christ with their practical daily living. It establishes that genuine Christian discipleship is not compartmentalized but holistic, encompassing every thought, word, and action. This comprehensive principle flows from the understanding that Christ is supreme over all things and that believers are united with Him in His death and resurrection. Therefore, all of life becomes an arena for worship and witness, as every endeavor is undertaken with Christ's authority, character, and glory as the guiding standard. The command to give thanks through Christ further highlights the Trinitarian nature of Christian life: all good things come from God the Father, are mediated through the Son, and empowered by the Spirit, leading to a life of continuous gratitude. This verse elevates the ordinary to the extraordinary, transforming mundane tasks into sacred offerings when performed with the right motivation and attitude.
Reflection and Application
Colossians 3:17 offers a profound framework for evaluating and shaping our daily lives. It challenges us to move beyond a fragmented faith, where spiritual activities are confined to certain times or places, and instead embrace a holistic discipleship where every moment is an opportunity to honor Christ. This means cultivating an intentionality in our words and deeds, asking ourselves: "Does this action or word reflect the character of Jesus? Am I doing this as His representative? Will this bring glory to His name?" Such a perspective transforms routine tasks—whether at work, in our homes, or within our communities—into acts of worship. It calls for integrity, ensuring that our private lives align with our public profession. Furthermore, the emphasis on giving thanks reminds us that gratitude is not merely a polite response but a fundamental posture of the Christian heart, acknowledging God's sovereignty and goodness in all circumstances, even amidst trials. This verse compels us to live with a constant awareness of Christ's presence and lordship, allowing His Spirit to permeate and sanctify every aspect of our being, fostering a life that is truly Christ-centered and overflowing with thanksgiving.
Questions for Reflection
FAQ
What does it mean to "do all in the name of the Lord Jesus"?
To "do all in the name of the Lord Jesus" means much more than simply invoking His name. It signifies acting by His authority, as His representative, and in a manner that aligns with His character, will, and purposes. It implies that every action, word, and decision a believer makes should be done with Christ as the ultimate standard, motivation, and goal. It transforms all of life into an act of worship and obedience, bringing glory to Him. This concept is similar to how a diplomat acts "in the name of" their country, representing its authority and policies. For believers, it means reflecting the nature of Christ in every sphere of life, whether public or private, significant or seemingly insignificant.
Why is "giving thanks to God and the Father by him" an essential part of this command?
Giving thanks is essential because it acknowledges God as the ultimate source of all blessings and the one to whom all glory is due. The phrase "by him" (referring to Jesus) highlights that our access to God the Father and our ability to offer acceptable thanks are solely through Christ, our mediator. This emphasizes the Christ-centered nature of all true worship and gratitude. It prevents our actions from becoming self-serving or legalistic, grounding them instead in humble recognition of God's grace and Christ's provision. As Hebrews 13:15 states, we offer a "sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name" through Jesus. A life lived in Christ's name is naturally a life overflowing with gratitude.
Christ-Centered Fulfillment
Colossians 3:17 finds its ultimate Christ-centered fulfillment not only as a command for believers but also as a reflection of Christ Himself. Jesus perfectly embodied this principle, for His entire earthly ministry was lived "in the name of the Lord," fulfilling the Father's will in every word and deed. He consistently acted by the Father's authority, saying, "I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me" and "the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works". Every miracle, every teaching, and ultimately, His sacrificial death on the cross, was done in perfect obedience to the Father, bringing Him glory. Furthermore, Jesus is the ultimate mediator through whom our thanks and all our actions are made acceptable to God. As Hebrews 7:25 reminds us, He "ever liveth to make intercession" for us, enabling our access to the Father. Thus, Colossians 3:17 calls believers to imitate the life of Christ, who perfectly lived out this command, and to rely on His ongoing mediation to empower and sanctify their words and deeds, transforming their entire existence into a living testament to His supreme Lordship and the Father's boundless grace.