Colossenses 3:11

DISCOURSE: 2184
CHRIST IS ALL

Colossenses 3:11. Christ is all, and in all.

MEN are ever ready to value themselves upon their natural endowments, their civil distinctions, or their religious privileges; and to imagine that a preeminence in these things gives them some kind of claim to honour and respect, even from God himself. But nothing which a natural man can possess, will give him any such advantage over others as shall entitle him to boast, as though his salvation were in any measure of, or from, himself: the most learned “Greek” must be indebted to divine teaching as much as the unlettered “Scythian;” and the Jew that has been admitted into covenant with God by “circumcision,” be as much saved by the blood and righteousness of Christ as an “uncircumcised” or idolatrous “barbarian:” the “free-man” has no superiority above the “slave;” all stand upon the same footing with respect to salvation; all without exception are dependent upon Christ for all their mercies: in all cases, relating to all persons, and to all the circumstances of each, the creature is nothing, and Christ is all; “he is all in all.” We shall,

I. Illustrate this truth—

If we consult the Scriptures, or our own experience, Christ will be found all in procuring, imparting, maintaining, and completing our salvation.

1. In procuring it—

[Who amongst the sons of men first suggested to our Lord the plan of saving our ruined race through the sacrifice of himself? Who assisted him in performing the mighty work which he had undertaken? “Did he not tread the winepress of God’s wrath alone [Note: Isaías 63:3.]?” When he “finished transgression, made an end of sin, made reconciliation for iniquity, and brought in an everlasting righteousness,” “there was none with him;” “he looked and there was no man; therefore his own arm brought salvation [Note: Isaías 59:16.].” Who can add to the work Which he has accomplished? Who can bring forth any works of supererogation or perfection that shall eke out his righteousness, or give weight and efficacy to his sacrifice? Surely Christ alone must be acknowledged as “the author of eternal salvation [Note: Hebreus 5:9.].”]

2. In imparting it—

[The state of mankind may be fitly compared to the dry bones in Ezekiel’s vision [Note: Ezequiel 37:1.]: they are altogether incapable of exerting themselves in the way of godliness, or of performing the functions of the spiritual life. He who commanded Lazarus to come forth from the grave, and who calls himself “the resurrection and the life,” must quicken them, or they will remain to all eternity “dead in trespasses and sins.” If “we choose him, and love him, it is because he has first chosen us, and loved us [Note: Jeremias 31:3. João 15:16.].” There is not a saint on earth that must not say, “By the grace of God, I am what I am [Note: 1 Coríntios 15:10.].” “It is not of blood, or of the will of the flush, or of the will of man, that we are born, but of God [Note: João 1:13.].” Through the pride of our hearts indeed, we are too apt to boast: but “who amongst us has any thing which he has not received [Note: 2 Coríntios 4:7.]?” Who must not trace up to God both his “disposition to will, and his ability to do” what is right and good [Note: Filipenses 2:13.]? Nothing but the most consummate pride can hinder us from confessing, that “salvation is, not of him that willeth, or of him that runneth, but of God that sheweth mercy [Note: Romanos 9:16.]:” and that, “if we have been saved and called with an holy calling, it has not been according to our works, but according to God’s eternal purpose and grace [Note: 2 Timóteo 1:9.].”]

3. In maintaining it—

[Nothing is more evident than our inability to maintain our natural life: however careful we be in the use of means, we cannot secure our bodies against the effects of disease or accident. The preservation of our spiritual life is yet further beyond the reach of our foresight or our skill. If left by God for one moment, we shall fall. If Adam, even in Paradise, yielded to temptation, notwithstanding he was a perfect man, how much more shall we, who are full of evil? St. Paul acknowledges that, notwithstanding all the grace he had received, he “had not in himself a sufficiency even to think a good thought [Note: 2 Coríntios 3:5.].” As water ceases to flow when its communication with the fountain is cut off, or as light is instantly extinguished as soon as the rays of the sun are intercepted, so all spiritual life would cease in us for ever, if “Christ, who is our life [Note: Colossenses 3:4.],” should for one instant withhold his quickening influence [Note: João 15:5. Χωρὶς ἐμοῦ]. From hence it is that we are necessitated to “live entirely by faith in the Son of God,” and to “receive continually out of his fulness [Note: Gálatas 2:20.].”]

4. In completing it—

[While we continue in the body, we shall be as dependent upon Christ for every thing, as we have been at any period of our existence. He who has been “the author, must also be the finisher of our faith [Note: Hebreus 12:2.]:” the same “Zerubbabel who laid the foundation of this spiritual work, must finish it with his own hands, in order that, when the head-stone shall be brought forth with shoutings, we may cry, Grace, grace unto it for ever [Note: Zacarias 4:7.].” Indeed, it is not only to the end of life that Christ will carry on his work, but long after we have mouldered in the grave; “he will raise us up again at the last day [Note: João 6:39.],” appoint us our proper portion, exalt us to his throne of glory, and be the continued source of our happiness through all eternity [Note: Apocalipse 7:17; Apocalipse 21:23.]

This being a truth of infinite importance, we shall endeavour to,

II.

Improve it—

It is not a mere assent to this doctrine that will profit our souls, but the application of it to our hearts and consciences. Let us then apply it—

1. For reproof—

In how strong a light does the guilt of worldly men appear when viewed through the medium of this truth! God assures us that no distinctions of whatever kind will effectually make us happy; and that the happiness of all must be altogether in, and through Christ. The worldling, on the contrary, declares, by his practice at least, that the world, and not Christ, is the true source of rational enjoyment. What is this but to “make God a liar?” and shall this be deemed a light offence in the day of judgment? — — — But this subject more particularly condems the self-righteous. These, instead of looking to Christ for the free, unmerited, and continued exercise of his grace, are ready to boast that they are not as other men, and to go forth in a dependence on their own strength and goodness: instead of regarding him as their entire “wisdom, righteousness, sanctification, and redemption,” they transfer much of his glory to themselves; instead of making him their all, they make him almost nothing. Do such persons honour Christ? or can they expect to be honoured by him before the assembled universe? — — — Even true believers will see much cause to be ashamed, when they reflect how low their thoughts of Christ have been, and how cold their devoutest affections towards him — — — Above all, the ministers of the Gospel, even the most faithful amongst them, have reason to be ashamed. They know that they, who neglect Christ, neglect their all; and that the consequences of that neglect will be inexpressibly dreadful: should not then their “eyes run down with tears day and night for the pride” and ignorance of their people? Should they not “beseech them,” yea, and entreat God for them, with floods of tears, if that by any means they might prevail on some to embrace the Saviour? Have they not reason to tremble lest the blood of multitudes who perish should be required at their hands? Surely they, who are ready to condemn their zeal, should rather pity them, and pray for them, and encourage their activity to the utmost.]

2. For direction—

[They who are inquiring, what shall we do to be saved? have here the shortest and plainest direction that can be given them: if they remember that “Christ is all,” and heartily endeavour to make him their all, they can never perish. Their danger arises not less from their aversion to exalt the Saviour, than it does from the love of worldly and carnal lusts; yea, it is far easier to mortify any vicious habit whatever, than to bring the soul to an unfeigned acquiescence in Christ as our all: we are always wanting to retain some ground of self-preference, and self-complacency: but, if ever we be saved by him, we must lie in his hands as new-born infants, and be contented to be “washed, justified, and sanctified by him” alone [Note: 1 Coríntios 6:11.] — — — The drooping and doubting Christian may also find in these words the very direction which he most of all stands in need of. Doubts and fears arise, either from a defective view of Christ’ all-sufficiency, or from an apprehension of our own want of meetness to participate his benefits: we wish to see ourselves purified in some measure, in order that we may be warranted to lay hold on the promises: whereas the Scripture teaches us, first to lay hold on the promises as sinners, that “by them we may” become saints, and “cleanse ourselves from all filthiness both of flesh and spirit [Note: 2 Coríntios 7:1.].” We mean not to encourage sin of any kind; God forbid: but we must go to Christ as having nothing in ourselves, that in him we may have all.]

3. For comfort—

[Doubtless, to those who determine to abide in sin, no consolation whatever can be administered, for “the wrath of God does, and ever will, abide upon them:” but to those who would forsake sin, though they be now the very chief of sinners, our text affords unspeakable comfort. They are not to heal themselves in part, and then to apply to the Physician, but to go to Christ just as they are, and to cast themselves entirely upon him. O that some might be encouraged to flee to him for refuge! for as he must be all in the very best of men, so he is willing to be all to the vilest of the human race: “him that goeth unto him he will in no wise cast out” — — — As for the true believer, the subject before us is the one ground of all his comfort: if Christ were not to be his all, he would absolutely despair; because he knows that “without Christ he can do nothing:” but. knowing also the all-sufficiency and faithfulness of Christ, he commits himself cheerfully into his hands, “confident that he who hath begun the good work in him, will perform it to the end [Note: Filipenses 1:6.],” and “preserve him blameless to his heavenly kingdom.”]

DISCOURSE: 2185
THE IMPORTANCE OF SANCTIFICATION

Colossenses 3:11. Christ is all, and in all [Note: The Author, in the preceding Discourse, has treated this text as commentators in general have done, in reference to our justification before God. But he apprehends on further consideration, that it refers rather to our sanctification. In either sense, the position is true, that “Christ is all;” but the latter interpretation seems more exactly to convey the mind of the Spirit in this passage. The reader, by comparing the two Discourses, will be enabled to judge for himself.].

IN order to ascertain the true sense of any passage of Scripture, two things are to be attended to: we should mark the scope of the context, and compare the terms or phrases with similar passages of Holy Writ. By separating these canons of interpretation, we shall often overlook the true meaning of God’ word, and put upon it a forced construction; whereas, if we unite them, we shall almost always find its just import.
It is undeniable that the verses which precede and Follow our text refer to sanctification [Note: See ver. 1–14.]; nor is there any thing which properly relates to our justification: and therefore we have a strong presumptive ground for interpreting the words of our text in reference to the new nature, which is spoken of in the verse immediately before it: nor could any thing but the peculiarity of the expression lead one for a moment to look for any other sense. But it seems that to interpret the word “Christ,” as meaning the image of Christ, or the New Man, is to take a great, and almost an unwarrantable, liberty with Scripture. Nevertheless, if we compare some other passages with the text [Note: See 2 Coríntios 13:5. where “Christ in us” must be understood of his image, because it is that whereby we are to ascertain whether we be in the faith. See also Gálatas 4:19. where “Christ formed in us” cannot be understood of Christ personally, but of Christ spiritually, i.e. of his image. Above all, see Romanos 13:14. where the very metaphor which occurs in our context, is used. “Put on the new man,” says our context, “for Christ,” i. e. the putting on of Christ, or of the new man, “is all.” And, in the passage referred to, is the very expression, “Put ye on the Lord Jesus Christ.”], we shall find that we are fully authorized to put this construction upon it, and that there is no necessity to understand it in any other way than that which the context so evidently requires.

The meaning then of the words before us is simply this. We should be daily putting off our old and corrupt nature, and be putting on a new and holy nature; because nothing else will be at all regarded by God: whatever advantages we possess, we have nothing, if we be not holy: on the other hand, whatever disadvantages we labour under, we shall suffer no loss, if we be holy: for the image of “Christ” on the soul “is all, in all” persons, and under all circumstances: where that is, God will be pleased; and where that is not, he will be eternally displeased.
In order to confirm this momentous truth, we shall shew, that, in the eyes of God, our restoration to the Divine image “is all in all.” It is,

I. The one scope of all his plans—

What did he design in the redemption of the world at large?
[When first he determined to rescue man from perdition, he decreed that he would “create us anew in Christ Jesus unto good works, in which he ordained that we should walk [Note: Efésios 2:10.].

The means which he used for the accomplishment of our salvation had especial respect to this end, not to save us in our sins, hut from them [Note: Mateus 1:21.Atos 3:26.].

He sent his only dear Son to take our nature, and in that nature to live, to die, to rise again. But in all this he aimed, not at our happiness merely, but our restoration to the image which we had lost [Note: Gálatas 1:4; 1 Pedro 1:18; 1 Pedro 2:24.Tito 2:14.].” This is specified in terms peculiarly strong and energetic, in order that we may not overlook this truth as if it were only of secondary importance [Note: Efésios 5:25.].

He gave his Holy Spirit also for the same end: he gave him to humble us [Note: João 16:8.], to renew us [Note: Tito 3:5.], to mortify all our vile lusts and passions [Note: Romanos 8:13.], to fashion us after the Divine image [Note: Efésios 4:23. with 2 Coríntios 1:22. A “seal” is an impress of the Divine image; and an “earnest” is the commencement of heavenly purity and joy.], and to perfect that image in our souls [Note: 2 Coríntios 3:18.]

What does he design in imparting that redemption to individuals?
[Wherefore did he choose any of us from before the foundation of the world? It was “that we might be holy, and without blame before him in love [Note: Efésios 1:4.].” Why has he revealed his grace in our hearts? It was to “teach us, that, denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world [Note: Tito 2:11.].” If he apply his promises to our souls, or hide his face from us, it is alike “for our profit, that we may be partakers of his holiness [Note: 2 Coríntios 7:1. with Hebreus 12:10.].” Whatever be his dispensations towards us, “this is his will, even our sanctification [Note: 1 Tessalonicenses 4:3];” and this is his ultimate design in all, even to “carry on the good work he has begun [Note: Phill. 1:6.],” to “sanctify us wholly [Note: 1 Tessalonicenses 5:23.],” and to “perfect that which concerneth us [Note: Salmos 138:8.].”]

But holiness is also,

II.

The one object of his regard—

Nothing but that is regarded by him in this world—
[The external ordinances of religion are not only worthless, but even, hateful, in his sight, if destitute of solid piety [Note: Isaías 1:11.]. On the other hand, the smallest particle of genuine goodness is not overlooked by him [Note: 1 Reis 14:13.]. Even the semblance of it has sometimes been rewarded by him, in order that he might shew to mankind how great a value he has for it, where it really exists [Note: 1 Reis 21:29.]. One single disposition is declared by him to be of great price in his sight [Note: 1 Pedro 3:4.]. The purposes which have never been realized in act, are highly commended by him [Note: 1 Reis 8:18.]. And wherever he sees a person labouring to do his will, he invariably reveals to him his love in a more abundant measure [Note: João 14:23.], and communicates to him his richest blessings [Note: Isaías 58:10.]

Nothing but that will be regarded by him in the world to come—
[When we shall stand at the judgment-seat of Christ, the inquiry will be, not, what we have professed, but what we have done [Note: Mateus 7:21; Mateus 25:31.]: and a Gentile who has served God according to the light that he enjoyed, will be preferred before the Christian, who has not made a suitable improvement of his superior advantages [Note: Romanos 2:25]. Apparently trivial occurrences will be noticed in that day; and rewards will be dispensed, not according to the greatness and splendour of our actions, but according to their intrinsic qualities, and to the principle evinced by them [Note: Mateus 10:42.]. We must not indeed imagine that there is any merit in our poor services, for there is imperfection in them all; and, “if we had done all that is commanded us, we should be only unprofitable servants:” but God delights in holiness; and wherever he beholds it, he will, of his own grace and mercy, bestow upon it a proportionate reward, exalting those to the highest thrones in glory, who have made the greatest improvement of the talents committed to them [Note: Mateus 25:19.].

There will be no distinction made, except what is grounded on the different degrees of conformity to the Divine image which the different individuals have attained. God will not respect the circumcised more than the uncireumcised, or the rich and learned more than the poor and illiterate. In all persons equally the image of Christ will be sought for; and the possession, or want of it, will determine their eternal state: “Christ will then be, as he now is, all, and in all”]
We conclude with inquiring, Who amongst you is like-minded with God?

1. Ye children of this world—

[How far are ye from according with God. With him, Christ is all; with you, the world. If ye may but enjoy the pleasures, the honours, the riches of the world, ye care not about the image of Christ: to be rich in faith and good works is not the object of your ambition: that you leave to the old, the sick, the enthusiasts. But ah! if Christ be all, as indeed he is, think what a vanity you are pursuing: think how poor ye will be in the day of judgment; and how you will then execrate your present ways. Be persuaded to be wise in time: and beg without delay that “Christ may be made unto you wisdom, and righteousness, and sanctification, and redemption [Note: 1 Coríntios 1:30.].”]

2. Ye self-deceiving professors—

[How many are there in the Church, who will talk about Christ, and speak of him as the ground of all their hopes, while yet they are shamefully destitute of his image! Yes, grievous it is to say, that there are “many vain-talkers and deceivers” now, as well as in the apostolic age; many that are proud and passionate; many that are earthly-minded and covetous; many that are unchaste and lewd; many that are deceitful in their words, and dishonest in their dealings; many, in short, whose tempers, and dispositions, and conduct, are a disgrace to their profession. Know ye, if such there be here present, that ye are as unlike to God as Satan himself is; and that all your knowledge, all your experiences, and all your professions, will only aggravate your condemnation, if you die in your present state [Note: Jó 36:13.]. You do well to rely on Christ, and to make him your all in point of dependence; but know for a certainty, that, however you may pretend to trust in him, you never can he saved by him, unless you become new creatures [Note: 2 Coríntios 5:17.]: for “without holiness no man shall see the Lord [Note: Hebreus 12:14].”]

3. Ye true believers—

[You can appeal to God that you are like-minded with him in this grand point; and that you desire as much to be saved from sin, as to be delivered from hell itself. This is a blessed evidence that ye are born of God [Note: 1 João 3:10.]. While ye are thus panting after holiness, ye have nothing to fear: your faith is sound [Note: Tiago 2:22.]. your hope is scriptural [Note: 1 João 3:3.], and saving [Note: Romanos 5:5; Romanos 8:24.]. Go on then from grace to grace, from strength to strength [Note: 2 Pedro 3:18.]. Be daily putting off the old man with its lusts [Note: ver. 8, 9.], and putting on the new man with all its characteristic graces [Note: ver. 12, 13.]. Be “growing up thus into Christ in all things as your living Head [Note: Efésios 4:15.]” till you have arrived at the full measure of the stature of Christ [Note: Efésios 4:13.]: and when you have attained a perfect meetness for the enjoyment of your God, you shall be like him, and with him for ever. [Note: 1 João 3:2.]]