Old Testament Reading: 1 Chronicles 16:1–5; 7-13; 34

“And they brought in the ark of God and set it inside the tent that David had pitched for it, and they offered burnt offerings and peace offerings before God. And when David had finished offering the burnt offerings and the peace offerings, he blessed the people in the name of the LORD and distributed to all Israel, both men and women, to each a loaf of bread, a portion of meat, and a cake of raisins. Then he appointed some of the Levites as ministers before the ark of the LORD, to invoke, to thank, and to praise the LORD, the God of Israel. Asaph was the chief, and second to him were Zechariah… [etc.] [verse 7] Then on that day David first appointed that thanksgiving be sung to the LORD by Asaph and his brothers. Oh give thanks to the LORD; call upon his name; make known his deeds among the peoples! Sing to him, sing praises to him; tell of all his wondrous works! Glory in his holy name; let the hearts of those who seek the LORD rejoice! Seek the LORD and his strength; seek his presence continually! Remember the wondrous works that he has done, his miracles and the judgments he uttered, O offspring of Israel his servant, children of Jacob, his chosen ones! [Verse 34] Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (1 Chronicles 16:1–34, ESV)

New Testament Reading: Colossians 2:1-7

“For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. I say this in order that no one may delude you with plausible arguments. For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ. Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” (Colossians 2:1–7, ESV)

*****

Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

Colossians 2:1-7 should be viewed as a kind of introduction to the main body of Paul’s letter. He’s about to address the false teaching that threatened the church in Colossae head-on. This he will do in Colossians 2:8-23. After urging the Colossians to reject the false teaching, Paul provides instructions to the Christians in Colossae on how they ought to walk instead. You can see the beginning of this portion of his letter in Colossians 3:1: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth”, etc. Colossians 3:1-4:6 is very practical. Colossians 2:1-7 sets the stage for all of this—Paul’s confrontation of the false teaching in 2:8-23, and his instruction for the Christian life in 3:1-4:6. 

We considered Colossians 2:1-3 last Sunday. Given that Paul is about to confront false teaching within the church in Colosse, it was necessary that he first assure the saints of his true love and concern for them. This he does in verse 1, saying, “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face…” After this, Paul stated his objectives positively.  We see this in verses 2-3 where Paul reveals that he struggled inwardly, in prayer, and in writing, so that, one, their hearts would be encouraged; two, they would be knit together in love; and three, they would reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. We considered all of this last Sunday. 

Today, we will focus on verses 4 through 7. In these verses, Paul does three things. First, he states his purpose negatively (v. 4); secondly, he encourages good order in the church and firmness in the faith (v. 5), and thirdly, he issues a direct command (v. 6-7).  

The Purpose Or Objective Of Paul’s Struggles, Negatively Stated

First, we will consider the purpose or objective of Paul’s struggles, negatively stated. Verse 4: “I say this in order that no one may delude you with plausible arguments.” Positively, Paul struggled inwardly, in prayer, and in writing to encourage the saints, to see them knit together in love, and to see them mature in Christ. Negatively, he wished to protect them from being misled by persuasive false teachers.  

Verse 4 begins with the words “I say this.” To what do the words “I say this” refer? I suppose these words could refer to everything that Paul has said in his letter up to this point. It is more likely that these words refer to what he has just said in verses 1 through 3.  And I think it is most likely that the words, “I say this”, refer specifically to what he has just said about Christ, namely, that “in [Christ] are hidden all the treasures of wisdom and knowledge.”

Where is true wisdom and true knowledge found? They are found in Christ. This means that if we wish to have true wisdom and knowledge, we must have Christ. And the way to grow in wisdom and knowledge is to dig into Christ to grow in our understanding of him. 

How does a person dig into Christ, exactly? In other words, if a person, having heard that “all the treasures of wisdom and knowledge” are hidden in Christ, wishes to dig into Christ to search for those treasures and to have them as their own, where must they go and what must they do?  

Will a person find the treasures of wisdom and knowledge that are hidden in Christ by looking inward to their own feelings or reason? Will they find it by looking outward to contemplate the world that God has made? Will they find it by looking to those the world considers to be knowledgeable and wise—to the scientists, the philosophers, and the religious elite? While we may admit that a certain kind and degree of wisdom and knowledge may be obtained by looking inward, outward, and to others, the true wisdom and knowledge of which the Apostle speaks will not be found here, for the true wisdom and knowledge of which the Apostle speaks is found in Christ, and Christ cannot be descovered through human reason, scientific inquiry, or philosophical speculation. 

Where, then, must a person go to find Christ and the treasure of wisdom and knowledge that is found in him? There are two places where Christ and the wisdom and knowledge of Christ may be found:

One, Christ may be discovered in pages of Holy Scripture, the writings of the divinely inspired Apostles and prophets, which God has preserved for us. It is true. The Scriptures do not only reveal Christ to us. In the Scriptures, we learn of God and his creation, man and the duty God requires of him, our sin and the misery it brings, and the way of salvation through Jesus Christ. Though the Scriptures reveal more than Christ to us, it is fair to say that Christ is the central figure of Holy Scripture, for it was through Christ, as the eternally begotten Son from the Father, that all things were made. Christ the Son upholds all things. He is the one through whom the  Father speaks. And he is the one through whom the Father redeems. Where is the truth about Christ found? Not naturally within our minds and hearts, not in nature, not in others, but in God’s Word. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV). And where do we find this prophetic word? Where do we find the truth about Christ the Son, his person, and his work? In the Holy Scriptures of the Old and New Testaments. “In [Christ] are hidden all the treasures of wisdom and knowledge.” If you wish to know Christ and to mine the treasures of wisdom and knowledge that are hidden in him, you must go to the Scriptures.  

The second place that Christ and the treasures of wisdom and knowledge that are hidden in him may be found is in the church, provided that the ministers of the church are faithful to read and to proclaim Christ from the Holy Scriptures, as God has called them to (see Colossians 1:24-29; 1 Timothy 4:13-16). 

So, why did Paul say that “in [Christ] are hidden all the treasures of wisdom and knowledge”? In verse 4, he reveals that he said this “in order that no one [would be able to] delude [the Colossians] with plausible arguments.”

To delude is to deceive. If the Colossians would only remeber that “in [Christ] are hidden all the treasures of wisdom and knowledge”, and that Christ is revealed in the Gospel that he and Epaphras preached and in the Scriptures, they would not be so easily deceived by false teaching.

Here in verse 4, Paul says that he was especially concerned to protect the Colossians against those who would deceive them with “plausible arguments”. The Greek word translated as “plausable arguments” means “plausible, but false, speech resulting from the use of well-constructed, probable arguments—‘convincing speech, plausible language’” (Louw-Nida, 33:31). The NET translates this Greek word using the phrase, “arguments that sound reasonable.” The NKJV says, “persuasive words.” The NASB says, “persuasive arguments.” The NIV84 says, “fine-sounding arguments.” The KJV says, “enticing words.”

I’m sure you get the point. Some people know how to make fine-sounding arguments and to persuade others with enticing words that are, in fact, untrue. How is the Christian protected from this threat? Remembering that “in [Christ] are hidden all the treasures of wisdom and knowledge” and that Christ is revealed to us in the Holy Scriptures is where we must start. We must test everything—even the finest sounding persuasive arguments—against what God has said to us about Christ as found in the Holy Scriptures.  

It is interesting to note that when the church in Colossae was threatened by false teaching, the church sent one of their ministers, Epaphras, to meet with Paul the Apostle, who was imprisoned at the time, to inquire of him, to receive his authoritative word, and to deliver his word to the saints. I see an analogy here. Churches, living in every time and place, should expect their ministers to do the same thing that Epaphras did. When seeking to encourage, strengthen, mature, and protect the church from division and spiritual harm, her ministers must run to the Apostles and Prophets,  inquire of them, receive from them, and deliver their inspired words to members of Christ’s body, the church. The Apostles and Prophets are dead and gone, but we have their inspired words inscripturated for us and preserved—and we confess that the Holy Scriptures are sufficient to meet our every need.       

To be clear, when Paul warned the Colossians about being deceived by persuasive arguments, he did not intend to forbid persuasive argumentation altogether. After all, Paul was making persuasive arguments as he wrote this letter! No, Paul wished to protect the church from those who were skilled in the art of persuasion but who spoke falsehood and error. In his commentary on this text, Davenant quotes Tertullian, who says, “Impostors have the art to persuade before they teach; but truth persuades by teaching, not teaches by persuading” (Davenant, 370).

Beware of impostors, brothers and sisters. Beware of those with persuasive powers who teach things not clearly derived from the word of God. I hope you would prefer to sit under a pastor who is boring and lacks eloquence, and yet clearly derives his doctrine from the word of God, over a teacher who is exciting and eloquent, whose doctrine is not clearly rooted in Scripture, but springs from his own sinful heart and head. 

Why did Paul struggle inwardly, in prayer, and in writing? Positively, he wished to encourage them, to see them knit together in love, and to grow their true knowledge of Christ. Negatively, he wished to protect them from those who would delude them with persuasive arguments, not derived from Scripture, but from philosophical reasonings, mystical experiences, and vain speculations. 

Good Order In The Church And Firmness In The Faith Encouraged

Next, Paul seeks to protect the Colossians from false teaching and division by encouraging good order in the church and firmness in the faith they had already received. Verse 5: “For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ” (Colossians 2:5, ESV).

Paul was absent from the Colossians in body. He was in prison, either in Rome or in Ephesus. He was separated from them by many miles and could not, at that time, come to them. And yet he said he was with them in spirit. By this, Paul meant that he was with them, by virtue of their shared union with Christ. Paul had been regenerated by the Holy Spirit and spiritually united to Christ by faith, and so had they. This faith-bound and spirit-wrought union with Christ was not hypothetical to the Apostle, and neither was it simply a nice way of speaking; it was real! And so Paul really meant it when he said, “For though I am absent in body, yet I am with you in spirit…” More than this, Paul was with the saints in Colossae, and the saints in Colossae were with him, through Paul’s connection and interaction with their minister and messenger, Epaphras. Epaphras came to Paul as a representative of the saints in Colossae, and he would soon return to the saints in Colossae (and Laodicea and Hierapolis) as a representative of Paul, as he carried his letter to them. When Paul said, “for though I am absent in body, yet I am with you in spirit…”, it was not just a nice thing to say; he really meant it.

Paul also said that he was “rejoicing to see [their] good order and the firmness of [their] faith in Christ” (Colossians 2:5, ESV). The Greek word translated as “rejoicing” is a participle in the present tense. This means that as Paul wrote this letter from prison, he was, at that time, rejoicing to see the Colossians’ good order, etc. How did he see their good order and the firmness of their faith? Was there something mystical going on here? Could Paul see the church in Colosse from his prison cell? I don’t think so. He could see (perceive or comprehend) their good order and the firmness of their faith through the report that Epaphras gave.   

Why would Paul feel the need to tell the Colossians that he was “rejoicing to see [their] good order and the firmness of [their] faith in Christ”? Well, by expressing his joy in these things, he highlighted their goodness and encouraged the church to continue in them. 

What does Paul mean by “good order”? The Greek word means “to arrange in order. A setting in order; hence, order, arrangement, disposition, especially of troops; an order or rank in a state or in society” (Strongs, 5010). The word is used elsewhere in the New Testament to describe the order of the priesthood of Aaron and Melchizedek. And Paul uses the same word in 1 Corinthians 14:40, where he famously says, “But all things should be done decently and in order.”

Our God is a God of order. Consider the order of the natural world. Consider the order of the angels. Consider the order within humanity. There is governmental order, order within families, and order within the church. Where things are well ordered, there is beauty. Good order helps to facilitate love, joy, and peace among men. Where there is disorder, sin, and suffering prevail. 

Dear brothers and sisters, local churches must be properly ordered. Though we confess (in Second London Confession 1.6) that “there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed”, we also confess (in Second London Confession 26.4) that “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” The church must be ordered according to the command of the Lord Jesus Christ, therefore. The worship of the church must be well ordered. The government of the church must be well-ordered. And the doctrine of the church must be well-ordered too. 

Just as a well-ordered army will not be easily overrun, neither will a well-ordered church be overrun by divisive people, false believers, and false teachers. The church must be well-ordered in her doctrine, well-ordered in her worship, well-ordered in her reception and removal of members, well-ordered in her appointment and removal of officers. The elders and deacons of the church must be well-ordered and faithful to do what God has called them to do. And the members must be well-ordered and faithful to do what God has called them to do.

To be clear, order is not the end goal. Rather, it is a means to an end. What is the highest goal of order? The glory of God and Christ in the church is the highest goal. Love amongst the brethren is also a lofty goal. Unity and peace amongst the members are goals. Good order is a means to these ends. Good order is a great facilitator of love, joy, unity, and peace. 

Why should a husband and father strive to have his household well-ordered? Why should a wife and mother labor so hard to see that it is so? What is the point of all of the planning, time management, shopping, cooking, cleaning, teaching, and discipline within the home? Is the order itself the point of it all? Is money in the bank and a clean home your highest goal? I hope not. The household is to be well ordered so that God is glorified in the home, and so that love, unity, peace, and joy may prevail. The goal is to see husbands and wives, parents and children, knit together in love and growing in maturity in the things of life and in the Lord. And so it is in the church. While good order must not be our highest goal, it is a great facilitator of love, joy, unity, and peace, and a great protection against division. It is a means to higher ends. 

Here is what Davenant says about order in the church. “There is nothing more beautiful or useful than order, nothing more shameful or injurious than confusion. Admirably does Nazianzen write concerning this matter, Orat. 26. ‘Where order prevails, there beauty shines brightly; where there is [lack] of order, there arise in the air storms, upon the land commotions, by sea inundations, in cities seditions, in bodies [desieses], and among souls sins. Order comprehends celestial and terrestrial things; there is order among rational beings, order among irrational ones; order among angels, order in the stars, order in all things.’ No wonder, since God himself is not the author of confusion, but of harmony, and that especially in the churches of the saints, 1 Cor. xiv. 33” (Davenant, 375). 

Good order was not the only thing the Apostle rejoiced to see in the Colossians. He also rejoiced to see “…the firmness of [their] faith in Christ.” In the previous sermon, I highlighted the obvious difference in tone between Paul’s letter to the Galatians and his letter to the Colossians. Paul’s letter to the Galatians is much firmer and more confrontational.  Why? Because the false teaching threatening the Galatians was worse, and the saints in those churches were floundering badly. But it appears that the saints in Colossae had, up to this point, remained firm in the faith, and so the Apostle encouraged them to continue by expressing his joy over their firmness of faith.

A Direct Command Issued

Finally, we come to the direct command found in verses 6 through 7: “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV).

The command is to “Walk in [Christ Jesus the Lord]”. Walking is sometimes used in the Scriptures as a metaphor for living. To walk in Christ is to live in him, moment by moment, day by day, and week after week. To walk in Christ is to be empowered by him, to live for him and for his glory, and to seek to obey him in thought, word, and deed. Isn’t it interesting that Paul refers to Christ as Christ Jesus the Lord? To walk in Christ involves honoring him as Lord. 

These saints in Colosse had received Jesus Christ by believing the gospel of Jesus Christ that Epaphras had preached to them. Christ came to dwell in them through the agency of the Holy Spirit. Now, having received Christ Jesus the Lord, they were to walk in him. 

You should know that Paul will have a lot more to say about walking in Christ later in this epistle. In Colossians 3:1-4:6, Paul provides us with a great deal of practical instructions for walking in Christ. First, he addresses the Christian’s personal walk (3:1-11). After that, he teaches us how to walk in Christ in the church (3:12-17). Next, he instructs us how to walk in Christ in the home (3:18-4:1). Finally, he tells us how to walk in Christ before a non-believing world (4:2-6). 

Here in Colossians 2:6-7, Paul prepares our minds to receive all of that rich teaching by delivering this initial command: “Therefore, as you received Christ Jesus the Lord, so walk in him…”. And then he employs metaphorical language to encourage us to abide in Christ and to mature in him: “rooted and built up in him and established in the faith, just as you were taught…”

There are things going on grammatically in the Greek text that are difficult to bring over into English here. 

The word translated as rooted is in the perfect tense and the passive mood. The passive mood indicates that the subject of the sentence is being acted upon. This means that the Colossians did not root themselves in Christ, but that they were rooted in Christ by another, namely, God. The perfect tense indicates that the action occurred in the past and has produced a state of being or a result that exists in the present (in relation to the writer). So then, by the grace of God, the Colossians had been rooted in Christ in the past, and they were rooted in Christ still. Like a plant that sends its roots down into the soil to be anchored in the soil and to draw its nutrients from the soil, leading to fruitfulness, the Colossians had, by the grace of God and through Spirit-wrought faith, sunk their spiritual roots down into Christ. In this metaphor, Christ is the soil. We are the plants. The grace of faith are the roots—the means by which we are connected to Christ. Though rare, the word translated as rooted could also be used to refer to the way in which a building is rooted in the earth through its foundation. This might be what Paul means, given that the other terms he employs are architectural rather than agricultural. Either way, you get the point. Paul wanted the Colossians, and all who have placed their faith in Christ along with them, to remember that they had been rooted in Christ by faith in the past and that they were rooted in him still.     

The word translated as “built up” means to increase. It is used to describe the building of a building upon a foundation. Those who have received Christ Jesus as Lord are to  “walk in him.” Having been rooted in him, like a building rooted in the earth through its foundation, the believer is to be built up more and more in Christ. We are to increase. This participle is not in the perfect tense, but the present, indicating that it is an ongoing activity or process. Again, the voice is passive, indicating that the subject os being acted up. Having been rooted by God in Christ, the believer in Christ must then, by the grace of God, be built up in Christ.  

The word translated as “established” means “to increase in inner strength, with the implication of greater firmness of character or attitude—‘to receive more inner strength, to be strengthened in one’s heart’” (Louw Nida, 74.17). This word is also passive and in the present tense. This is a process. This is something that must be done to us, by the grace of God.

And what were the Colossians being established in? The faith. What faith? Here, faith does not refer to personal trust, but to a body of doctrine or teaching, that is to say, the truth. The definite article helps us to see this. It is not faith, but the faith” that we are to be established in. And so does what Paul says next: “just as you were taught.” So then, the Colossians, and we with them, were to be increasingly established in the faith that Epaphras had taught them at the start. 

Lastly, Paul says, abounding in thanksgiving. To abound is to have something in abundance. And what were the Colossians, and we with them, to abound in? Thanksgiving. The Greek word is εὐχαριστίᾳ. The participle, abounding, is not in the passive voice, but is active. Here, the subject is not being acted upon, but is acting. The meaning is this: As believers in the Lord Jesus Christ, we are to walk in Christ, and this will involve us overflowing with thanks to God. Thanks for what, you ask. All things. But especially for Christ and all of the benefits he brings to those who are united to him by faith. Paul says the same thing in Ephesians 5:20, where he instructs the believer to give “‘thanks always and for everything to God the Father in the name of our Lord Jesus Christ…” (Ephesians 5:20, ESV). He will return to this theme in Colossians 4:2, where he commands us to “Continue steadfastly in prayer, being watchful in it with thanksgiving.”

Prayer

Old Testament Reading: Proverbs 2

“My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding; yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom; from his mouth come knowledge and understanding; he stores up sound wisdom for the upright; he is a shield to those who walk in integrity, guarding the paths of justice and watching over the way of his saints. Then you will understand righteousness and justice and equity, every good path; for wisdom will come into your heart, and knowledge will be pleasant to your soul; discretion will watch over you, understanding will guard you, delivering you from the way of evil, from men of perverted speech, who forsake the paths of uprightness to walk in the ways of darkness, who rejoice in doing evil and delight in the perverseness of evil, men whose paths are crooked, and who are devious in their ways. So you will be delivered from the forbidden woman, from the adulteress with her smooth words, who forsakes the companion of her youth and forgets the covenant of her God; for her house sinks down to death, and her paths to the departed; none who go to her come back, nor do they regain the paths of life. So you will walk in the way of the good and keep to the paths of the righteous. For the upright will inhabit the land, and those with integrity will remain in it, but the wicked will be cut off from the land, and the treacherous will be rooted out of it.” (Proverbs 2, ESV)

New Testament Reading: Colossians 2:1-7

“For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. I say this in order that no one may delude you with plausible arguments. For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ. Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” (Colossians 2:1–7, ESV)

*****

Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

When studying a book of the Bible, it is very helpful to know something about the structure of the book and to identify its central point or purpose. These big picture observations help us as we seek to interpret the individual words, phrases, and passages of the book we are studying.

A few times now, I have reminded you that Paul wrote this epistle to combat false teaching in the church of Colossae. What did these false teachers teach? Well, given what Paul says in Colossians 2:8-23, we can see that some within the church were diminishing the sufficiency of Christ and his work and were introducing worldly philosophies and imposing manmade traditions on the people of God. These false teachers were not urging the people to abide in Christ, or to grow deeper in their understanding of Christ and his work, or to walk more faithfully with Christ. No, they were adding to Christ in such a way that Christ was diminished, and the people of God were distracted from a close walk with him.

When Paul wrote to the Colossians, he had two major tasks to accomplish, therefore.

On the one hand, he had to demonstrate that Jesus Christ is an all-sufficient Savior. In him, we have all that we need. He is able to fully reconcile us to God and to present us before him, “holy and blameless and above reproach” (Colossians 1:22, ESV). If you have been with us from the beginning of this sermon series through Colossians, you will probably be thinking, Paul has already accomplished this task! And I would agree with you. Though Paul will continue to present Christ as an all-sufficient Savior in this epistle, he has already done so. In the thanksgiving portion of his letter, which runs from 1:3-23, he says things like this: “He [Christ] is the image of the invisible God, the firstborn of all creation… And he [Christ] is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:15, 18–20, ESV). 

As I have said, Paul will continue to present Jesus Christ and his work as all-sufficient throughout this letter, but here, beginning with Colossians 2:1, Paul goes to work on the second necessary task. Here, he begins to set his sights on the false teaching itself to destroy it. In brief, he will demonstrate that the man-made traditions, earthly ceremonies, and philosophical speculations that these false teachers had attempted to add to Christ and impose on the Christians in Colossae were empty, deceptive, and ultimately powerless (see Colossians 2:8, 23). More than this, these false teachings were destructive because they turned men away from Christ, the source of all wisdom, truth, and power to save. These false teachers were not adding something of value to Christ and his gospel; to the contrary, they were distracting from Christ and undermining him—these impostors were doing great damage to the gospel of Jesus Christ and needed to be opposed. Paul begins to oppose them here in 2:1 and will do so throughout chapter two of his epistle. He begins by expressing his great concern for them. 

Paul’s Particular Struggle For The Colossians

In Colossians 1:24-29, Paul the Apostle spoke in general terms of his stewardship, sufferings, and struggle to proclaim Christ. Here in 2:1, Paul turns his attention to the Colossians in particular, and expresses his great love and concern for them in these words: “For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face…” (Colossians 2:1, ESV).

The Apostle Paul was, no doubt, well known to the Colossians (I’m sure that they had heard of his conversion, his struggles as an Apostle, and his teachings), but he was not personally known by them, for the Colossians had never met Paul face to face. Here in verses 1, Paul mentions another church he had never met face to face, namely, the church in the neighboring town of Laodicea. And finally, he mentions all who had not seen him face to face. 

Who, then, had preached the gospel of Jesus Christ to these people if not Paul? A man named Epaphras preached the gospel to them at first. This we learned in Colossians 1:6-7. There, Paul says that the gospel had come to the Colossians and was bearing fruit among them, and that they learned it from Epaphras. Paul calls him a beloved fellow servant and a faithful minister of Christ on their behalf. Paul mentions this man, Epaphras, again near the end of his letter. “Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis” (Colossians 4:12–13, ESV). 

In the introductory sermon to this series, I told you that Paul was not personally responsible for preaching the gospel in this region or for planting the churches in the neighboring cities of Colossae, Laodicea, and Hierapolis. Epaphras was the one who brought the gospel of Jesus Christ to them. And please notice how Epaphras is described. Paul calls him “a fellow servant” and a “faithful minister of Christ.” He describes him as a minister who struggled on their behalf in prayer, his objective being that the saints would “stand mature and fully assured in all the will of God”. I hope you are thinking, this sounds familiar. Didn’t Paul describe himself in the same terms—as a prayerful and hard-working servant of Jesus Christ and the church? Didn’t he say that he preached Christ, his objective being to “present everyone mature in Christ” (Colossians 1:28, ESV)? 

These observations are not insignificant, for at least three reasons. One, when Paul commended Epaphras and described him and his ministry using the same terms that he used to describe himself and his own, he validated Epaphras’ ministry and message before the Colossians. Two, when Paul described himself and Epaphras as stewards of a message, he made it clear that it is not about the man, but the message he proclaims. Three, when Paul described himself and Epaphras as servants or ministers of Christ, he made it clear that the only man that matters as it pertains to our reconciliation with God is the man Jesus Christ, and the only message that matters is the gospel of Jesus!

True, Paul had never met these Christians in Colossae or Laodicea or Hierapolis, but it did not matter, for they had heard the same gospel that Paul preached from Epaphras, and, having believed and received this message, they were united to the same Savior, Christ Jesus the Lord. 

[Dear brothers and sisters, I serve as one of your pastors. I count it a privilege to preach the Word of God to you most Sundays, to pray for you, and to offer you pastoral care. I have a great love and concern for you, and I hope that you have love and appreciation for me. But the truth is this: I’m nothing. Consider my work. My job is to proclaim a message. It is not a message unique to me. It is not one that I have invented. It is one that I have received from Christ through his Apostles. And it is not a hidden or secret message, but one that is plainly revealed and accessible to most. It is found in the pages of the Holy Scriptures. It is a message that has been entrusted to the church and proclaimed by her throughout the ages. Personally, I am of no benefit to you at all! The only way that I can be of benefit to you is if I lead you to the person of Jesus Christ through preaching of the gospel, for that is where Christ is offered to sinners—in the gospel. I hope to be of some benefit to you, brothers and sisters. But I know that I will only benefit you if I’m a faithful minister of Jesus Christ and his gospel. And if the Lord were to take me away from you, I’m confident that you would lack nothing, really. A minister will serve a church for a time, and then he will be taken away, and another will be appointed to serve in his place. That’s how things go. But Jesus Christ can never be taken away from his people, and that is all that matters, for it is through Christ alone that sinners are saved and the saints are sanctified. To be clear, I’m not planning on going anywhere. My hope is to serve as your minister for many years. I just want you to know that Christian ministers are nothing and that Christ is everything. Even if you know it, it’s good to say it publicly from time to time? “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each” (1 Corinthians 3:5, ESV).]

Though Paul the Apostle had never met these people before, they were saved from their sins, and they were being sanctified. Why? Because of Jesus. Jesus Christ, his person and the benefits of his work, had come to these people living in Colossae, through the preaching of the gospel by Epaphras, for the gospel message “is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16, ESV).

Though Paul had never met these people face to face, he had a great struggle for them. Paul mentioned his sufferings, his stewardship, and his struggle to proclaim Christ in 1:24-29; here, he clarifies that he struggled even for Christians he had never met, living in places he had never visited before, including the saints in Colossae.  

What kind of struggle did Paul have for the churches in Colossae? 

One, it must have been an internal struggle—a struggle in the mind and heart of Paul—a struggle involving the affections. As Paul thought about the Colossians and the churches in the nearby towns, there were many things for Paul to rejoice about! Do not forget how the letters beghins: “We always thank God, the Father of our Lord Jesus Christ, when we pray for you…” (Colossians 1:3, ESV). But there were also reasons for deep concern. There is a kind of struggle that is physical. We all know what it is to toil or agonize in our physical labor. Some might know what it is to engage in physical conflict. But it is also possible to struggle or to agonize (ἀγῶνα) inwardly, and those who have struggled inwardly will know the effect it has on the physical body too.

Paul’s struggle for the Colossians was internal, and it was also spiritual. As Paul says in Ephesians 6:12, ​​“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” (Ephesians 6:12, ESV)

Three, the activity this internal, spiritual struggle produced was prayer and the writing of this letter. Paul has already said that he labored in prayer for the Colossians: “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him… ” (Colossians 1:9–10, ESV). And do not forget how he commends Epaphras at the end of the letter: “Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling [ἀγωνιζόμενος] on your behalf in his prayers, that you may stand mature and fully assured in all the will of God” (Colossians 4:12, ESV). And not only did the internal struggle move Paul to pray, it also moved him to proclaim Christ through the writing of this letter, wherein Christ is exulted.

[As we consider Paul’s struggle for the Colossians—his inward, spiritual struggle that resulted in prayer and in the proclamation of Christ, it should move us to be willing to struggle inwardly for others, to remember the spiritual battle for souls that rages all around us, and to fight this battle, not with physical weapons, but with the spiritual weapons of prayer and the truth of God’s Word. Ministers must especially be prepared to struggle in this way. We must struggle for the churches we serve, and for other churches too. In fact, all Christians should share in this struggle. We ought to rejoice with those who rejoice and weep with those who weep. We ought to long for the furtherance of Christ’s kingdom, the success of the gospel, and the planting and strengthening of Christ’s churches here in this place and to the ends of the earth. This inward and spiritual struggle must always prompt us to pray to God through Christ, and to proclaim Christ, the only Savior God has provided.] 

The Purpose Or Objective Of Paul’s Struggles, Positively Stated

Paul struggled for the Colossians inwardly. This moved him to pray and to write this letter to them (and through them, to the Laodaceans (see Colossians 4:16)), wherein he proclaims Christ. And what was the purpose or objective of Paul’s struggle for them? As Paul prayed for the Colossians and as he wrote his letter to them, what effect did he hope his prayers and his exultation of Christ would have?  He states his purpose positively in verse 2: “that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3, ESV).

Verses 2-3 are precious because they reveal Paul’s heart for, and something of his approach with, the saints in Colossae.  

First of all, his aim was to encourage them. I struggle for you all, Paul says,  in order that your hearts may be encouraged. The word translated as “encouraged” (παρακαλέω) can mean different things depending on the context. Here it seems to mean “to instill someone with courage or cheer, [to] comfort, encourage, [or] cheer up” (BDAG. 765). 

Yes, there are times when a minister must deliver a rebuke to the saints. If you were to read Paul’s letter to the churches in Galatia, you would find that Paul has a different tone. He seems to rebuke more than he encourages, saying things like this: “I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:6–9, ESV). Why the different tone? It must be that the situation in Galatia was more dire. The false teaching was more severe, and the churches had been more severely infected. In Galatians 4:10, Paul even says,  “I am afraid I may have labored over you in vain” (Galatians 4:11, ESV). But when Paul wrote to the Colossians, he wished to encourage their heart. Here, Paul shows that he practiced what he preached to the Thessalonians: “Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all.” (1 Thessalonians 5:14, NKJV). 

[It is vital that ministers learn to distinguish between unruly, fainthearted, and weak people. Always in love and with patience, unruly people must be warned or admonished, fainthearted people must be comforted or encouraged, and weak people must be upheld or helped. A minister will do damage to people if he fails to differentiate between these conditions of the souls of men. 

In fact, it was not only the ministers in Thessalonica to whom Paul wrote. He said it to the brethren! “Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all” (1 Thessalonians 5:14, NKJV). We must all learn to distinguish between these conditions lest we take the wrong approach when seeking to build one another up in the faith. Think of how damaging it would be to admonish someone who is weak or fainthearted, or provide comfort to someone who is, in fact, unruly.    

And it is not only in the church that these principles must be followed, but in the home too. Husbands and wives must learn to distinguish between unruliness, faintheartedness, and weakness in each other lest they relate to each other in the wrong way, and fathers and mothers must learn to distinguish between these things in their children. Each of these dispositions of the soul requires a fitting approach. And do not forget that whenever we approach one another, whether it be to admonish, encourage, or help,  it is always to be with patience (see 1 Thessalonians 5:14) and in love.] 

Whatever Epaphras told Paul about the Colossians, he must have come to the conclusion that these Christians were not unruly and thus needing to be admonished, but weak and fainthearted, and needing to be encouraged and helped by the Apostle. I struggle for you all, Paul says,  in order that your hearts may be encouraged. 

How did Paul encourage them? Was it by telling them that he cared about them and was praying for them? Yes, that would have been very encouraging. Did he encourage them with his encouraging tone? Yes, his town was kind and encouraging. But more than this, he encouraged them with the content of his message, namely, the precious and infinitely comforting and encouraging gospel of Jesus Christ our Savior. True encouragement and comfort is found only in him, for it is Christ who meets our every need; it is Christ who reconciles us to the Father. It is in Christ that we have the sure hope of life everlasting. In short, Paul encouraged the saints in Colossae with Christ. 

Secondly, his aim was to see them knit together in love. This would be one of the ways they would be encouraged in heart.

The word translated as “knit together” means to be held together or united. No doubt, the false teaching that had arisen within the church threatened to divide the members, but Paul struggled in his prayers and in his writing to see them knit together and united as one. It is interesting to me that in the Greek translation of the Hebrew Old Testament, this Greek word translated as knit together (συμβιβάζω) is consistently used to refer to teaching or instruction. I do wonder if the word carries that meaning  as Paul uses it here. If so, to “knit together” is to bring and to keep people together  through teaching or instruction. This idea would certainly fit the context, wouldn’t it? The church was in danger of division. Why? Because of false teaching in their midst. False teaching divides. But what brings unity to the members of Christ’s body? Sound doctrine (or teaching) brings unity to the church—it knits the members of Christ body tightly together under the authority of Christ the head.

But notice this: Paul’s aim was to see them knit together, not only in the mind through sound doctrine and in their shared belief in Christ, but in the heart and in love.  Paul will return to this principle in 3:14 where he says, “And above all these put on love, which binds everything together in perfect harmony” (Colossians 3:14, ESV). 

[Brothers and sisters, when a group of people believes the same things about God and salvation through Christ, it brings them very close together. I praise God for the faith we share in common. And I praise God for our robust confession of faith (the Second London Confession Of Faith), and for the way the Lord has used it to bind us together and to protect us from division. It’s wonderful. But I’m sure you can see the difference between being knit together by mere doctrine and being knit together by love. Yes, it is wonderful to be able to look someone in the eyes and to say, I agree with you. I agree with you that God is one and yet he is three. I agree with you that salvation is through faith in Christ alone, etc. When two men agree on important matters such as these, it brings them very close. But love binds men together even closer still. It is one thing to look at your brother in Christ and to say I agree with you. It is another thing to look at your brother in Christ and to say, I agree with you, and I love you. Please don’t misunderstand. I’m not proposing that we trade the doctrinal agreement we have for love, as if the two things were opposed to one another and as if we have to choose between the two. No, I’m proposing that mere doctrinal agreement is not the goal. Rather, to quote Paul from 1 Timothy 1:5, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:5, ESV). Sound doctrine, if it is truly believed, ought to produce love in us—love for God and love for one another.]

Paul struggled for the Colossians inwardly and in prayer and teaching, in order to encourage them and to see them knit together in love. Thirdly, having been encouraged in Christ and knit together in love, he wished to see them “reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ…” (Colossians 2:2, ESV). 

Did these Colossians understand the gospel when Epaphras proclaimed it to them and when they received it for their salvation? Yes. But here Paul expresses his desire that they would grow in their understanding of Christ and his gospel such that they would be overflowing with a sense of assurance concerning its truthfulness. 

At the end of verse 2, Paul says he desires that they would obtain “the knowledge of God’s mystery, which is Christ.” The word translated as “knowledge” here is not the typical word for knowledge. A common word for knowledge is γνῶσις. Paul uses the word γνῶσις in verse 3. But here, Paul uses the word ἐπίγνωσις. It refers to “the content of what is definitely known—‘…definite knowledge, full knowledge, knowledge” (LouwNida 28.18). 

You can see Paul’s point, can’t you? It’s as if he is saying to the Colossians, you know the truth about Christ, but I long to see you grow in your knowledge of him, so that you are fully assured that Christ is a true and all-sufficient Savior. You know it, but I want you to really know it. Your faith in Christ is true, but I long to see your faith in him deepen and mature. 

Particularly, Paul wanted the Colossians to grow in their assurance of understanding and true knowledge of the mystery of God. This refers to God’s plan of salvation, once concealed but now revealed. And what is the mystery? Here, Paul sums it up with three words: “which is Christ.” In Greek, is only one word: Χριστοῦ; Christ. Christ is the sum and the substance of the mystery of God, for all of the promises, prophesies, types, and shadows of old concerning our salvation find their fulfilment in him.   

Paul then adds these precious words concerning Christ: “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3, ESV). The false teachers in Colossae taught that Christ was true, but that the treasures of wisdom and knowledge were to be found elsewhere. Paul taught otherwise. All the treasures of wisdom and knowledge are hidden in Christ. 

Conclusion

You can see what Paul is doing, can’t you? Though Colossians 2:1-7 is not the introduction to the whole letter, it does function as an introduction of sorts to this portion of Paul’s letter, wherein he tackles the false teaching that was present within Colossae. It’s a good introduction, isn’t it? 

He reassures the believers of his true love and concern for them and of his struggles for them.  

He clarifies that his aim is to encourage them, to see them united in love, and to grow in their assurance and confidence in the gospel of salvation through Jesus Christ—the mystery hidden for ages and now revealed. 

Finally, he points them directly to Christ.

Brothers and sisters, are you growing in your knowledge of Christ? To grow in your knowledge of Christ is to grow in wisdom. This is how the believer matures: not by looking elsewhere, but by looking to Christ, our crucified, risen, and ascended Savior. 

Are you fully assured concerning your salvation in him? 

And is this producing love in you—love for God, Christ, and one another? 

The more we all know about Christ, the more assured we all are of the truth of his gospel, and the closer we all walk with him, the more tightly knit together we will be, one with another, for it is Christ, and the love of Christ that we all share in common. 

Old Testament Reading: Psalm 117

“Praise the LORD, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the LORD endures forever. Praise the LORD!” (Psalm 117:1–2, ESV)

New Testament Reading: Colossians 1:24-29

“Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.” (Colossians 1:24–29, ESV)

*****

Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

I had intended to preach one sermon on Colossians 1:24-29, but it turned into three. There was just too much to say about the Apostle’s suffering and his stewardship! Also, I knew how precious this last portion of the text is, and I did not want to rush through it. 

Paul’s Struggle

Paul The Apostle Worked Very Hard 

Here in verses 26-29, Paul the Apostle describes his toil and his struggle. We are going to work through this text backwards. In verse 29, Paul says, “For this I toil, struggling with all his energy that he powerfully works within me.” 

You can tell a lot about what a person values by observing what they devote their time and energy to. We are finite creatures. We are limited in many ways. We have limited resources, limited time, and limited amounts of energy. A man has to think about how he will spend his time and his energy, and the way he spends it will reveal a lot about where his treasure lies. 

Here in our text, Paul speaks of his toil. The Greek word translated as “toil” means to engage in hard work (Louw Nida 68.74). He describes his work as a struggle. The Greek word translated as “struggling” means to strive to do something with great intensity and effort (Louw Nida 68.74). 

Paul was clearly a very hard-working man. But notice where his strength came from. He said that he toiled, “struggling with all his energy that he powerfully works within me.” The pronoun “his” refers back to Christ, who is mentioned at the end of verse 28. So then, Paul did not toil and struggle, drawing upon his own strength, but upon the strength that Christ provides. This means that Paul toiled and struggled in his work as an Apostle, and as a servant and steward of God, while abiding in Christ through prayer and living in continual dependence upon the Helper, the Holy Spirit of promise whom Christ sent forth from on high, while seeking to obey Christ’s word.

[[We are not far into this sermon, and there is already an opportunity to apply the text to our lives.

First, we see from Paul’s example that ministers of the word of God are to be hardworking. If a man has received a stewardship from God to serve the church as a minister of the word, he must toil and struggle in that work. I’m afraid that some view the Christian ministry as an opportunity to live a life of comfort and ease. Paul did not see it that way. He was a steward of the word, and he toiled in his work. 

When we think of those called to serve as elders in the church, I think it is important to recognize that, on the one hand, all are called to toil as stewards of God, and on the other hand, not every minister of the Word will toil in exactly the same way. I am especially thinking of the distinction between those elders whom the church sets apart to devote themselves fully to the ministry and those ministers who are not financially supported by the church. I do believe the Scriptures make this distinction between vocational elders and bi-vocational elders. Vocational elders are fully supported by the church so that they might be fully devoted to the work of ministry. Bi-vocational elders are elders who earn their living in some other way but also serve the church. Both are to toil and struggle, but in different ways. This distinction is found in 1 Timothy 5:17-18, which says, “Let the elders who rule well be considered worthy of double honor [honor in the form of respect and compensation; see Second London Confession (2LCF) 26.10], especially those who labor in preaching and teaching. For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain,’ and, ‘The laborer deserves his wages.” (1 Timothy 5:17–18, ESV). So then, within the office of elder, there will be some who rule especially well who ought to be supported by the church, and it is especially or particularly true of the elder or elders whom the church set apart to labor in preaching and teaching—these ought to be supported so that they need not be entangled in secular affairs (see 2 Timothy 2:4; 2LCF 26.10). The word translated as “labor” in 1 Timothy 5:17 means to engage in hard work, implying difficulties and trouble. Again, those elders who are supported by the church financially so that they might devote themselves to the ministry of the word must work hard. But have you stopped to consider how hard the bi-vocational elders of the church work? They toil in their secular employment. They manage their families and affairs as we all do. And yet in addition to this, they serve Christ and his church as elders. They are not free to toil in the ministry of the word in the same way or to the same degree as those elders who are financially supported by the church are, and yet they toil nonetheless. We must not forget that Paul often toiled as a tentmaker as he ministered the word of God for the salvation of sinners and the sanctification of the saints (see Acts 18:1-4). 

Ministers of the word, be they vocational or bi-vocational, are called to toil in the work that Christ has called them to do. But we must not toil foolishly to the point of burnout, and neither shall we toil out of our own strength, but with the strength Christ provides. This means that we must abide in Christ. We must commune with God and Christ in prayer. We must abide in his word. It’s not uncommon for pastors and elders to burn out. Sometimes it is because they foolishly work too hard. They do not leave time for adequate rest; they do not take care of their own bodies and souls. But I’m afraid that pastors often burn out because they labor, not with the strength that Christ supplies, but in their own strength. Though they pray in public, they do not pray in private. Though they minister the word to others, they do not minister it to their own hearts. Though they point others to God and to Christ, they do not run to God through Christ themselves. And sadly, I have observed ministers who busy themselves with many things in the church and in the name of Christ, but the activities they engage in are not commanded by Christ in his word. They are the inventions of men. These ministers do toil, but they do not toil in Christ, and therefore they are left to toil in their own human strength, which will quickly fail. 

You say, Pastor, your preaching to yourself and to your co-elders. When are you going to preach to us?    It’s not difficult to take what has just been said about elders and to apply it to the members. 

First of all, I would encourage you to pray for your elders and to appreciate them, especially the ones who serve the church while supporting themselves and their families through secular employment. They do a lot as ministers of the word as they rule by the word and teach the word, often in private, and occasionally in public, not to mention the concerns they have for you and the prayers they offer up to God on your behalf.  It seems that Paul wished to stir up this kind of gratitude amongst the Colossians when, in Colossians 4:12, he said, “Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God” (Colossians 4:12, ESV). 

Secondly, though not every Christian is called to serve Christ and his church by holding the office of elder (or deacon), every Christian is called to serve Christ and his church with the gifts and graces God has given to them. I exhort you all, therefore, to follow Paul’s example and to toil in the service of Christ, no matter what Christ has called you to do. We must not be afraid of hard work, brothers and sisters. We must spend the time and energy God has entrusted to us well. Do not be a fool and overwork. And be sure to toil, not in your own strength, but with the strength God supplies. But do work heartily unto the Lord. Has the Lord called you to stay at home as a wife and mother, to manage the house, and to teach the children? Work heartily unto the Lord, sister. Has God called you to work as a mechanic as you lead your wife and children in Christ? Work heartily unto the Lord, brother. Are you retired now, or unable to work for some legitimate reason? Labor in prayer. Use whatever gifts and graces God has given to you for his glory and the good of others. In fact, Paul will make this very point in Colossians 3:23-24: “Whatever you do, work heartily, as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ” (Colossians 3:23–24, ESV). Let us all—elders, deacons, and members of Christ’s body—toil as servants of Christ Jesus and as stewards of God’s varied grace (see 1 Peter 4:10).]]

Back to the text. In verse 29, Paul says, “For this I toil, struggling with all his energy that he powerfully works within me.” Question: What do the words “for this” at the beginning of verse 29 refer to? Answer: They refer back to the focus of Paul’s work stated in verse 28. Paul toiled and struggled. As a servant of Christ and his church, he worked very hard.  At what? What was his focus? Verse 28: “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV).

Paul Worked Hard At Proclaiming Christ

I love this verse. It really does hone in sharply on the task that God calls his ministers to perform. What is the central task of the minister of the word? What, exactly, were the Apostles called to do? And what are pastors and elders called to do? In brief, ministers of the word are called to proclaim Christ. 

“Him we proclaim…”, Paul says. To whom does the “him” at the beginning of verse 28 refer? It refers back to Christ, who is mentioned in verse 27.  What is the job of the pastor or elder? It is to proclaim Christ.

You know, I’ve heard some use this verse to argue for a method of preaching that never goes beyond the basics of the gospel of Jesus Christ. In other words, some will take the phrase, “him we proclaim,” to mean that ministers are to always preach about Jesus in a simple way and to avoid doctrine.  

Is this what Paul means when he says, “[Christ] we proclaim”? I think not. And I think not for three reasons. 

One, when I consider the rich doctrine that Paul presents here in his letter to the Colossians, and in his letters to the churches in Rome, Corinth, Galatia, Ephesus, Philippi, Thessalonica, and to the Hebrews (assuming Paul wrote Hebrews), not to mention his letters to Timothy and Titus, I cannot agree that when Paul says, “him we proclaim”, he means that his approach, and the approach of his co-laborers, was to only speak of Jesus most simply and narrowly.

Two, what Paul says in the preceding verses leads me to believe that he and his co-laborers proclaimed Jesus Christ not in a minimal but maximal way. 

Return with me, briefly, to verse 25. There, Paul speaks of his stewardship, saying, “I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known…” (Colossians 1:25, ESV). 

Tell me, does Paul here admit to being an unfaithful steward? In verse 25, he says that the main job God gave him as a steward was to make the word of God fully known, but in verse 28, he says, “[Christ] we proclaim”. How are we to understand this? There are two possible interpretations. 

It could be that Paul understands the task of making the word of God fully known and proclaiming Christ to be two different tasks. And if that is what he thinks, then he does admit to being an unfaithful steward here. If this were his view, he would be saying, yes, God gave me this responsibility as his steward—to make the word of God fully known. But I knew that wouldn’t go well. God’s people aren’t smart enough to understand God’s word fully. They do not have the attention span, nor the appetite for it. I knew that if we had any chance at growing the church and furthering the kingdom of Christ, another approach would need to be taken. So, instead of making the word of God fully known (as God has said), I have decided on another approach. I will simply proclaim Christ. I will tell people that Jesus loves them and has a wonderful plan for their lives. So this is our motto: him we proclaim!

Is that what Paul meant? Of course not. Another possible interpretation is to see that Paul viewed the task of making the word of God fully known and proclaiming Christ as being one and the same. This is obviously the correct interpretation. What was the task God gave to Paul and his co-laborers? Make the word of God fully known! And what did they do? As faithful stewards, they proclaimed Christ.

So how can these two activities—making the word of God fully known, and proclaiming Christ—be one and the same? The first seems so broad, and the second seems so narrow. How can these two phrases possibly describe the same activity?

If you know who Christ truly is and what he has done, you will understand. 

Who is Christ? He is the eternally begotten Son or Word from the Father, “God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father…” (Nicene Creed). Tell me, friends, for a minister of the word to proclaim Christ faithfully, must he say this? Must he proclaim that Christ is the person of the eternally begotten Son or Word from the Father incarnate? I think so! Christ we proclaim.

And what has Christ done? To answer this question, we do not begin at his birth or at the cross—we do not go to Matthew 1:1 but to Genesis 1:1, and we say, “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said… [there is the Word!] ‘Let there be light,’ and there was light.” (Genesis 1:1–3, ESV). This is precisely where the Apostle John goes when he begins to tell us about Christ: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made” (John 1:1–3, ESV). For a minister of the word to proclaim Christ faithfully, must he say this? Must he proclaim that Christ is the Word through whom all things, seen and unseen, were made? I think so! Christ we proclaim.

And what about God’s plan of redemption? How has God determined to save sinners from their sin and misery, except through the Word of God incarnate and his death, burial, and resurrection? Christ we proclaim.  

And when was this plan of redemption first revealed? Again, I say, not when Jesus was born, but long before that. Indeed, God gave Adam and Eve his Word that he would save them from their sin and misery and bondage to the Evil through the Seed of the woman whose heel would be bruised as it descended upon the head of the Serpent to crush it. Christ we proclaim.

And you know that, to this first promise that was given to Adam and Eve, many other promises were added. With the passing of time, these promises grew in number and in clarity. They came in the form of prophesies, types, and shadows. And then, “when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Galatians 4:4–5, ESV). Indeed, “all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory” (2 Corinthians 1:20, ESV). Christ we proclaim. 

And where are these prophesies, promises, types, and shadows which pointed forward to Jesus Christ found? In the Old Testament Scriptures. And who inspired the writing of those Scriptures? God the Father, through the person of his Word or Son, and by the agency of the Holy Spirit. Christ we proclaim. 

And finally, where is the record of the fulfillment of these ancient promises found? In the New Testament Scriptures, inspired by the same Triune God, Father, Word, and Spirit. Christ we proclaim. 

So you can see, then, that to proclaim Christ faithfully and fully is to make the word of God fully known, and to make the word of God fully known is to proclaim Christ, his person, and his works. It should be clear to all that when Paul proclaimed Christ, he did not do so in a minimal, but rather, in a maximal way. When he wrote to the Corinthians, saying, “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Corinthians 2:2, ESV), it does not mean that his approach was to talk about nothing other than Jesus’s death on the cross! No, brothers and sisters. There is so much more to know and to say about Christ beyond the truths surrounding his life, death, burrial and resurrection. Christ must be proclaimed, but to proclaim him truly, he must be presented as our Creator, Sustainer, Redeemer—indeed, he is our God (see John 1:1-3; Colossians 1:15-20; John 20:28; Titus 2:13; 2 Peter 1:1). 

That Paul sees proclaiming Christ and making the word of God fully as being essentially the same activity is seen in verse 26. After stating that his stewardship is to make the word of God fully known, he hones in on “the mystery hidden for ages and generations but now revealed to his saints” (Colossians 1:26, ESV).

What is a mystery? The term is used in the New Testament, and especially by Paul, to describe something hidden or veiled. Here, Paul is talking about something that was hidden or veiled for ages and generations, that is to say, for a long, long time in the past. But this mystery, Paul says, has now been revealed to the saints. The saints, remember, are not super Christians, but all who have placed their faith in Christ. 

And what is it that was, for eons and generations, concealed but now has been revealed to the saints? Paul will mention this mystery two more times in his letter to the Colossians. In Colossians 2:2-3, he says that the mystery is Christ. There, Paul expresses his desire for those in Laodicea, “that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:2–3, ESV). In Colossians 4:3, Paul speaks of the mystery as if it is the gospel of Jesus Christ. There he says, ​​“At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—” (Colossians 4:3, ESV). Here in Colossians 1:27, Paul says that the mystery is Christ in you. Also, he speaks of the Gentiles. Listen carefully to verse 27. It is very rich. “To them [that is, to the saints] God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory” (Colossians 1:27, ESV).

So, what is the mystery that was concealed and hidden for generations? Paul speaks of it in different way, but they all agree. The mystery is Christ himself, the gospel or good news of Jesus Christ, and the glorious truth that Christ is in all who receive him, not only from amongst the Jews, but also the Gentiles. 

Here is a question? Were these truths about Christ and the salvation of people from every tongue, tribe, and nation on earth in him, completely unknown in the world before the birth, life, death, burial, and resurrection of Christ from the dead? Answer: No, these truths were not completely unknown, but they were known by very few, almost exclusively from amongst the Jews, and those who did know these truths knew them only in part and dimly. These truths were present before Christ was born. You can see them in the pages of the Old Testament. But did the Gentile nations have access to these truths? With a few exceptions, no (see Ephesians 2:11-22). And did the majority of the Jews see Christ clearly through the prophesies, promises, types, and shadows that were entrusted to them? Did many of them lay hold of the promised Messiah by faith? No. Read Romans 9 and the history of Israel contained in the Old Testament, and see that very few did. And so Paul refers to Christ, the Gospel of Jesus Christ, and the glorious truth that Christ is in all who receive him, not only from amongst the Jews, but also the Gentiles, as a mystery. Few were looking for his arrival. And even those who did acknowledge him to be the Messiah when he came had a difficult time understanding that he came to be the Savior, not of the Jews only, but of the world—of people from every tongue tribune and nation. Again, I say, it’s not as if God’s plan to save sinners from every tongue, tribe, and nation was unknown before Christ came. You can see it clearly stated in the Old Testament, especially the Psalms (see Genesis 12:1-3). But relatively few could see it and comprehend it. So Paul says, To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory” (Colossians 1:27, ESV).

Notice who it is that chose to make this mystery known. God chose to make the mystery known. And when did God choose to make the mystery known? In eternity, before the creation of the world (see Ephesians 1:11; 1 Peter 1:20; Hebrews 4:3; Revelation 13:8; 17:8). 

And to whom did God choose to reveal this mystery? Not to all, but to the saints. “To them God chose to make known…” To be clear, the saints are not saints until they hear the mystery of the gospel of Jesus Christ, turn from their sins, and trust in him. Prior to repentance and faith, we are sinners, not saints. But Paul is here speaking of those who had already believed, and so he says, “To them [that is, to the saints] God chose to make known how great among the Gentiles are the riches of the glory of this mystery…”

Notice the words “great”, “riches”, and “glory”.  Please hear this: if you have faith in Jesus Christ today, it is not only because the gospel of Jesus Christ came to your natural ears and impacted your natural mind in a factual way. No, you turned from your sins to trust in Jesus because God chose to make known to you the greatness of his plan of redemption. He chose to the riches of the glory of the mystery of the gospel of Jesus Christ to you. When a natural man hears the gospel of Jesus Christ, it does not seem like a great, rich, or glorious thing to him. In fact, it seems like folly. He may be indifferent to the gospel, or he may scoff. But when God calls a sinner to turn from his sins and to Christ. He not only reveals the mystery of the gospel of Jesus Christ to him naturally or externally, but also inwardly and spiritually. It is only by the regenerating work of the Holy Spirit that a person hears the gospel of Jesus Christ proclaimed, and thinks, that is great, and rich, and glorious.  

[[Dear friends, if you are united to Christ by faith today, it is because God determined to make Christ known to you. God did not only decree that Christ would come to accomplish your redemption through the cross (see Acts 2:23), but that Christ would come to you through the preaching of the gospel and by the inward and effectual working of the Holy Spirit to regenerate you, giving you eyes to see, a mind to understand, a heart to receive, and a will to turn from your sins to Jesus as your Savior and Lord and to follow after him. If you are saved, it is because God has determined to save you in Christ Jesus.]] 

Indeed, this mystery that was once concealed but is now revealed concerning God’s plan of salvation for all nations is very great. What is man that God is even mindful of us? And to think that God would even be mindful of us after we have rebelled against him and fallen into sin and misery. But not only is God mindful of us, he has also determined to lavish us with his mercy, grace, and love by providing us with a great Savior and a great salvation in him. 

[[Let us therefore obey Psalm 117, which says, “Praise the LORD, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the LORD endures forever. Praise the LORD!” (Psalm 117:1–2, ESV).]]

Paul also calls this mystery rich. Think of how rich we are in Christ Jesus. In Christ, we have everything we need, including a beautiful and imperishable inheritance. I do not exaggerate when I say, if you had a billion dollars and had to choose between that fortune and Christ, you would be a fool to keep the fortune and forsake Christ (see Matthew 13:45-46; Matthew 16:26).    

[[“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.” (1 Peter 1:3–9, ESV)]]

Finally, Paul describes this mystery as glorious. The mystery of Christ and the gospel, once concealed but now revealed, is glorious for at least two reasons. One, it is glorious because it glorifies God for his mercy, grace, and justice (see Romans 3:26; Ephesians 1:12, 14). Two, it is glorious because through this gospel, and through our union with Christ by faith, we obtain eternal life in glory. 

This is what the Apostle stresses at the end of verse 27. What is this mystery? It is “Christ in you, the hope of glory” (Colossians 1:27, ESV). 

How does Christ dwell in his people?

One, through his word, which we have received (see John 1:11-13). 

Two, through our faith-bound union with him (see Romans 8:1). 

Three, through the Holy Spirit that he has sent forth (see John 14:15-17:26).

Clearly, it is Jesus Christ himself who is our great, rich, and glorious reward. To have Christ is to have everything, for in Christ we have the sure hope of life in glory. 

Paul Worked Hard At Proclaiming Christ To Present Everone Mature In Christ

Can you see why Paul and his co-laborers proclaimed Christ? But what was their goal or objective in proclaiming him? Paul tells us at the end of verse 28: “[Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV).

Maturity in his hearers was Paul’s goal or objective. In other words, he proclaimed Christ, not merely to sinners saved, but to see them sanctified too. He proclaimed Christ, not only to see sinners be made holy and righteous before God by the washing away of their sins by the blood of the lamb and by the imputation of Christ’s righteousness, received by faith alone, but to see saints actually progress in holy living. Paul, as a minister of the gospel, wished to be used of the Lord, not only to see the Lord begin a work in the redeemed, but to see the Lord bring that work to completion as disciples of Jesus are conformed more and more into his image and likeness (see Philippians 1:6; 2 Corinthians 3:18). 

Given that Paul’s objective in proclaiming Christ was maturity in his hearers, it is no wonder that his proclamation of Christ included warnings. “Him we proclaim, warning everyone…” (Colossians 1:28, ESV). To warn “is to advise someone concerning the dangerous consequences of some action” (Louw Nida 33.424). Maturity in Christ Jesus does not only involve maturity in thought but also deed. Mature Christians will walk in a manner worthy of the Lord (see Colossians 1:10; 2:6; Ephesians 4:1).  Ministers of the gospel will need to warn their hearers as they proclaim Christ, therefore. This is one of the means that God will use to cultivate maturity in his people. 

And maturity in Christ also involves maturity in thinking. It is no wonder, then, that Paul’s proclamation of Christ involved teaching. “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV). To teach is to instruct. And we already know what Paul instructed his hearers in—the Word of God. The wisdom that he brought to them was not human wisdom, therefore, but God’s wisdom. And do not forget about the relationship between wisdom and Christ. “in [Christ] are hidden all the treasures of wisdom and knowledge” (Colossians 2:3, ESV). Christ we proclaim. 

Conclusion

I’ve applied this text along the way. I’ll conclude with one more point of application. And to get to it, I will ask you, how do you think this text applied to the Colossians, given what you know about the false teaching that was present in their midst? Remember, there were some in that church who were teaching that Christians would need to draw closer to God and to be perfected, not so much through Christ, but by some other way. They needed more knowledge—knowledge of another kind. They needed to walk in a particularly rigorous way, following their man-made rules and regulations. These false teachers were not proposing that Christ be abandoned, only that the believer advance and mature in some other way. Paul’s words in the passage we have considered today put an end to folly.

“Christ we proclaim”, he says, “warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV). What is needed for maturity is not something other than Christ, but more of him. Believers mature when they grow in their understanding of the Word of God and of Jesus Christ, his person and work. We mature as we contemplate the mystery of Christ hidden for ages and generations, but now revealed, and see it, more and more, as great, rich, and glorious. We mature as we heed the warnings found in Holy Scripture and walk worthily in a way that pleases the Lord. We mature as we receive sound teaching from God’s Word and the wisdom from above, which are hidden in Christ Jesus (see Colossians 2:3). 

What is needed for maturity is not something other than Christ, but more of him. Therefore, it is Christ we proclaim. Dear brothers and sisters, abide in Christ Jesus and in his word, for apart from him you can do nothing (see John 15:1-8).