Colossians Chapter 3 verse 17 Holy Bible

ASV Colossians 3:17

And whatsoever ye do, in word or in deed, `do' all in the name of the Lord Jesus, giving thanks to God the Father through him.
read chapter 3 in ASV

BBE Colossians 3:17

And whatever you do, in word or in act, do all in the name of the Lord Jesus, giving praise to God the Father through him.
read chapter 3 in BBE

DARBY Colossians 3:17

And everything, whatever ye may do in word or in deed, [do] all things in [the] name of [the] Lord Jesus, giving thanks to God the Father by him.
read chapter 3 in DARBY

KJV Colossians 3:17

And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
read chapter 3 in KJV

WBT Colossians 3:17


read chapter 3 in WBT

WEB Colossians 3:17

Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
read chapter 3 in WEB

YLT Colossians 3:17

and all, whatever ye may do in word or in work, `do' all things in the name of the Lord Jesus -- giving thanks to the God and Father, through him.
read chapter 3 in YLT

Colossians 3 : 17 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 17. - And everything, whatever ye he doing in word or deed, (do) all in the name of (the) Lord Jesus (1 Corinthians 10:31; 1 Corinthians 5:4; Ephesians 5:20; 2 Thessalonians 2:17). Ver. 16 speaks of "word" only; to it is added the "deed," which stands for all the practical activities of life. Both meet in the following "all." "The name of the Lord Jesus" is the expression of his authority as "Lord" (Colossians 1:13, 15, 18; Colossians 2:6; Philippians 2:9-11; Ephesians 1:21-23; 1 Corinthians 12:3; Romans 14:9; Acts 10:36), and of his personal character and relation to us as "Jesus" (Matthew 1:21; Acts 4:12; Acts 16:31, Revised Text). (On the prominence of the title "Lord" in this Epistle, see note on Colossians 2:6.) (For the emphatic, absolute nominative πᾶν at the head of the sentence, comp. John 6:39; John 15:2; John 17:2; Matthew 10:32; Luke 12:10.) Giving thanks to God (the) Father through him (ver. 15; Colossians 1:12-14; Colossians 2:7; Colossians 4:2). Again thanksgiving is urged on the Colossians. It is to be the accompaniment of daily talk and work - to be offered to God in his character as "Father" (see notes on Colossians 1:2, 3, 12), and "through the Lord Jesus" (Romans 1:8; Romans 7:25), by whom we have access to the Father (Ephesians 2:18; Ephesians 3:12; Romans 5:1, 2; Hebrews 10:19-22) and receive from him all the benefits of redemption (Colossians 1:14; Ephesians 2:5-10; Romans 3:24-26; Titus 3:4-7).

Ellicott's Commentary

Ellicott's Commentary for English Readers(17) All in the name of the Lord Jesus.--Comp. here the more general exhortation of 1Corinthians 10:31, "Whether ye eat or drink, or whatever ye do, do all to the glory of God." This is the first principle of all godly life. The main object of all life, speculative or practical, is declared to be, not our own happiness or perfection, not the good of our fellow-men, but the "glory of God"--the carrying out of His will, and so manifesting His moral attributes. We are taught that if we "seek this first, all the other things shall be added unto us." But here we have the principle, not only of godly life, but of Christian life. It does all "in the name of Christ," that is, as conformed to His image, and so being His representative; it looks up thankfully to God our Father, but it is through Him, "having our sonship by adoption" through His all-sufficient mediation. Its desire is, not only that God may be glorified, but that "He may be glorified through Jesus Christ" (1Peter 4:11). Once more we trace here the special and emphatic purpose of the Epistle.Colossians 3:18 to Colossians 4:1 deals with the three great relations of life--between wives and husbands, children and parents, servants and masters. In this section we have the closest parallelism with the Epistle to the Ephesians (Ephesians 5:22 to Ephesians 6:9). But the treatment of the first relation is far briefer, having nothing to correspond to the grand and characteristic comparison of marriage to the union between Christ and the Church. Even in the second there is somewhat greater brevity and simplicity. The third is dwelt upon with marked coincidence of language, and at least equal emphasis. We can hardly doubt that the presence of Onesimus, the runaway slave, suggested this peculiar emphasis on the right relation between the slave and his master. . . .