Section II Paul's Christology

Colossians 1:15-29

Here is the foundation for Paul's contention with the so-called Gnostic element at Colossae—the revelation of and about Christ. In His revelation, God communicates himself, not just some things about himself. The revelation of God in Christ is the central and pivotal point of all genuine theology. Therefore, the open challenge to the person and work of Christ calls for rebuttal. Paul will make clear the supremacy of Christ over all. He will hold his readers to his thesis—Christ—not with mere attack, but with persuasive arguments.

A. THE APOSTLE'S CONCEPT OF CHRIST, 1:15-20

Paul has already stated his authority to speak. Addressing himself to a “saved” assembly, delivered from darkness and transferred into the Kingdom of light, he declares in precise terms who Christ is, what He has done for us, and how He has accomplished it. Here is the battleground of New Testament theology: the person, position, power, preeminence, and purpose of Christ. This passage is attacked and repudiated by all false gospels. The trustworthiness of various words and phrases is challenged by some. However, the ideas are clearly Pauline and biblical. The evidence is all in favor of biblical, not Hellenistic, origins for the words and phrases. “Thus on the whole, the difficulties do not seem to warrant the conjecture of interpolation.”¹

Paul is saying, “I have the better gospel—Christ is All.” There are no intermediary powers to be reckoned with; there is no lesser salvation than fellowship with God himself. Salvation is available to all, not to just a few initiated ones. It is not for this life only, but also for that which is to come. The false cults are all repudiated here.

If Christ be not God, then perhaps there are powers and thrones that stand between God and man with whom men must reckon. If Christ be not God, perhaps He is merely one among many such emanations from Deity. If this be so, Christ might be untrustworthy; there might be cause for doubt. The only safe way, then, would be to bow the knee to all known powers (16). But, in unequivocal terms, Paul affirms that these suppositions are all false. One must, and indeed will, bow the knee to no one but Jesus Christ (18; Phil. 2:11-12).

Why does Paul speak here of Christ as Lord of the created universe and the redeemed Church of God? Why does he dwell on Christ's deity, power, preeminence, propitiation? Precisely because there are no other ultimate authorities with whom man must reckon except the Lord Jesus Christ. These are the facts of revelation.

1. The Head of Creation (1:15-17)

a. The Person of Christ (1:15). Who has for its antecedent “his dear Son” (13), the Jesus of history, of Galilee and Calvary (Matt. 17:5). Man is created in the image of God (Gen 1:27); Christ is the image of … God (Rom. 1:20; II Cor. 4:4; Col. 3:10; Jas. 3:9; Heb. l:2-3).² God in His essential nature is invisible to human view. Therefore His person and character are seen in the Son, who is the image of the invisible God. Paul is saying that Jesus Christ is none other than God himself. “Christ is all, and in all” (3:11; I Cor. 15:28). Ellicott says, “The Son is the Father's image in all things save only in being the Father.”³ And Thomas quotes Moule, “A Saviour not quite God is a bridge broken at the farther end.”⁴

The firstborn of every creature is better translated “the first-begotten of all creation”—meaning, not the oldest, but the One prior to and supreme over all creation. Firstborn is equivalent to “only begotten” and is a Jewish technical term meaning “uncreated” (Ps. 89:27; Heb. 12:23).⁵ Indeed, this phrase indicates Christ's unique qualifications as Creator and Saviour. He belongs to eternity; He is not created. He is not, therefore, an intermediary being, but is antecedent to all created things (John 1:1-3). This same word, firstborn, is used also in relation to Christ and the Resurrection (18).

b. The Power of Christ (1:16). Christ is the Source, Agent, End, and Sustainer of all creation. By him is literally “in Him,” indicating primarily union. “In” many times may indicate instrument or means. However this concept of Christ as the Agent or Means of creation is stated later in the same verse in the phrase by him. Here the idea is that Christ has in himself all the ideas and powers of creative activity. The biblical view of creation (Genesis 1; John 1:1-4) opposes the theory of naturalistic, biological evolution. With the emergence of the modern “genetic” theory what shall the evangelical Christian say to the prospect of scientists creating life in a test tube? If it comes about, the Christian will understand that this is a discovery of God's process and not a creation. Man creates nothing; God creates out of nothing (creatio ex nihilo, Gen. 1:1). We can only discover how life processes come about.⁶ Man's theories are merely his way of viewing the facts of the universe.

All things allows no exceptions—all material and spiritual things and powers are inferior to Christ and are under His will and sway. Whatever supernatural powers there may be, Christ is their reason for being. Were created indicates a beginning of these things. Both the Father and the Son, with the Spirit, are active in the creative role (Gen. 1:1-2; John 1:1-3). In heaven is literally “in the heavens,” and in earth is literally “on the earth.” Visible and invisible again shows that nothing is excepted. Thrones, dominions (lordships), principalities (magistrates), and powers may refer to actual persons as well as to offices, perhaps to fallen beings usurping Christ's place in the minds and loyalties of men (2:10, 15, 18). By him, and for him shows that Christ is both the Agent and the End or Goal of creation. It is therefore “in,” “by,” and “unto” Him that all things are made. He is the first and final Cause of creation (I Corinthians 15; Philippians 2). Someone has pointed out that the value of the individual man (21, 28) is still supreme, even in the context of so vast concepts of space and time.

c. The Priority of Christ (1:17). He is (not “He was”) before all things (cf. John 8:58). He is before in position, power, and time. By him (lit., in Him) means that when all things are in union with Christ they hold together or are sustained (Heb. 1:3). When not united to Him they cannot stand. If it is insisted that “in” equals agency here, then all things, even evil powers, continue to persist only by His permissive will until He shall deliver the Kingdom to the Father (I Cor. 15:28). The only satisfactory point of rest in the face of so great a question as to the source and being of all created existence is God. He upholds “all things by the word of his power” (Heb. 1:3).

2. Head of the Church (1:18-20)

a. The Preeminence of Christ (1:18). Christ by right of creation takes control and authority over a new society, the body of Christ, the church (2:19; Eph. 1:22-23). The Church is essentially spiritual. “As represented here, the idea rises above the level of ‘visibility,’ it transcends human registration and external organization, and has to do supremely with direct spiritual relations between the Lord and the believing company.”⁷ All the members, a cooperative body, are obedient to the head. Here is one of the most revealing figures of the essential relationship that exists between Christ and His Church. Ecumenism conceived only in terms of human organization is foredoomed to futility, but unity in Christ is a glorious reality.

Christ is not only Head of the Church universal. But because of Him there are new spiritual persons (II Cor. 5:17) of whom He is Head by virtue of His death and resurrection. This fact is more fully explained in 20 ff. The beginning, the firstborn has come up from among the dead. This is the first time such a resurrection has occurred. Christ is therefore preeminent (first) in resurrection as well as in all other things.

Is the meaning in all things or “in all respects”? It is not a case of either /or, but of both/and. Christ is first in everything. The issue is rightly put to say that Christ is not just a part of our faith: He “is all” (3:11). Moule points out the idea of Christ's “becoming” the Head (aorist subjunctive) in this sense by virtue of His obedience in the framework of time⁸ (Phil. 2:8; Heb. 2:10). He has become the Head by His obedience to the death of the Cross (20). We are told that Christ “learned … obedience by the things which he suffered” at the hands of His creation (Heb. 5:8). Before the Incarnation, Christ gave obedience to no one and to no thing except the Father. But the obedience spoken of here He learned, not from being the Son, but by suffering.⁹ Some would suggest that the “fulness” (19) is completed by the suffering and death. It seems more probable that it is the preeminence (headship) which is thus completed.

b. The Personality of Christ (1:19). The full deity of Christ is here again shown. As indicated by the italics in KJV, the Father is not in the Greek text. What, then, is the subject of pleased? A literal translation would be, “Because in Him all the fullness was pleased to dwell.” This verse should be understood in the light of 2:9. It is the fullness of Deity, “the fulness of the Godhead bodily,” that is pleased to dwell in the Son, who should “reconcile all things” (20) unto the Father. However it is grammatically correct to understand Father as the subject of pleased.¹⁰ The fundamental meaning is not significantly altered by either interpretation.

With the word fulness Paul seizes on a term that had been preempted by the false teachers to describe their views. For them Christ was only a being in an order of beings greater than man, but less than God, and therefore only one among many mediators. But Paul recaptures the word to reveal Christ as being really and fully Deity, as well as being the only Mediator.¹¹ Fulness (pleroma) means that which fills, completes, pervades, or fulfills (Ps. 24:1; I Cor. 10:26). In secular literature the word is used of ships fully manned.¹²

Permanence is the inference from the word dwell. Permanent, eternal fullness of Deity in Christ is the only basis for reconciliation—for a transaction at Calvary that makes an atonement for sin. Pleroma is used eleven times in Paul's Epistles and is applied to each person of the Trinity.¹³

c. The Purpose of Christ (1:20). In Jesus Christ, Deity is pleased to dwell. In addition, God reconciles all things to himself through the self-sacrifice of Christ. Having made peace (aorist) is a once-for-all act. Peace is achieved somehow through the blood of his cross. Though the efficacy of the Blood be ridiculed and denied by the scoffers, it is here exalted. The blood of Christ is counted as the blood of God (Acts 20:28) and is the means by which God saves (I Pet. 1:18-19).

We have here, in 19-20, “The Plan of Salvation.” (1) Who it is that saves; (2) What He does to save, 20; (3) How He does it, 20; and (4) Why—because it pleased the Father, 19; John 8:29).

Paul certainly teaches reconciliation by atonement and propitiation by blood sacrifice (Rom. 3:23-26). In this he is in hearty agreement with the rest of the New Testament (Mark 10:45; I Pet. 3:18; I John 2:2). There is redeeming value in the blood of Christ. It is His blood that is the price of redemption. Let us therefore bow down and worship. God has made the peace (21-22); let us be grateful. The Son (13) is the antecedent to this verse. It is significant that Paul introduces and concludes such a magnificent statement on Christology with the reference to redemption and reconciliation through Christ's blood.

By him (agency) to reconcile all things does not include devils. The clause includes only those things in (lit., upon) earth and in heaven (the heavens); not those “things under the earth” (Phil. 2:10). All things, it seems, refers to both the animate and inanimate (II Pet. 3:13; Rev. 21:1). In Phil. 2:10-11 and I Cor. 15:27-28 not only is reconciliation spoken of but also subjection of all things, even of devils, to His will. Every knee shall bow, willingly or unwillingly, to acknowledge the lordship of Christ. The Father is pleased that reconciliation and redemption shall be in Christ—the sacrifice of himself in the Son.

B. THE CONTINGENCY OF SAVING GRACE, 1:21-23

The danger of apostasy is cause for cautioning by the apostle. The caution concerns continuance in Christ as a necessity. Presentation to God is conditioned on continuance. There are definite barriers ahead to the fulfillment of the purpose of Christ in the Colossians. There are those who would beguile them (2:4), spoil them (2:8), judge them (2:16), and subject them (2:20). Hence this warning concerning responsibilities and dangers.

1. The Previous Defilement (1:21a)

The Colossian believers are living witnesses of the grand reconciliation. Sometime (once) alienated recalls the Fall. They were also once deceived, defrauded, estranged, seduced into slavery (13). It would be a grave error should they allow themselves to be so defrauded again. And enemies shows that they had been willing participants in the condition. Their mind (inward being) was delivered over to the enemy of God. Here is the essence of our depraved nature; it is injected into man by deception, permeates his whole being, and is consented thereto by the deceived. By wicked works the inward, carnal condition is revealed. It expresses itself in rebellious acts against God. This condition is not natural to man. Being subverted and deceived, man has been alienated by a foreign power, and this state issues in wicked works. The estrangement is complete and fatal (Eph. 2:1-3). By a negative approach here the apostle would have all to see again what is to be the fruit of true gospel experience in Christ. It is not ritualistic righteousness, but ethical holiness.

2. The Present Recovery (1:21b-22)

Yet—in spite of the enmity (Rom. 8:7) —now (already) hath he reconciled (aorist). This speaks of the once-for-all Calvary act (Heb. 9:26). God's part in the reconciling work is complete and finished. Nothing more can be added to the atonement. It remains now for man to be reconciled to God (II Cor. 5:18-21). What has been done decisively and completely by Christ at Calvary as regards our salvation must now be carried out in day-to-day experience on an individual basis (see comments on 3:5-7). And you … hath he reconciled shows the Colossian believers to be living witnesses of the grand experience.

Paul now states the divine method—in the body of his flesh (22). The heresy of Docetism, that Christ only appeared to be a man, has no place in Paul's message. The divine Christ of 15-19 is also really human. The Incarnation is not to be doubted; it is a truly physical body that was nailed to “his cross” (20). In some way propitiation (Rom. 3:24-25) is made by His death (lit., through the death). In union with Christ, in identifying oneself with Him through faith, the reconciliation is completed. The reconciling act of Christ is not by His incarnation, but by His dying (II Cor. 5:21). It is all of grace: both God's offer and man's response (Rom. 4:16; Gal. 3:13; Eph. 2:7-9). “Paul is led to interpret the death of Christ as being a vicarious act of expiation, a satisfaction, in some sense, of God's righteous demands… . Details in Paul's view of how the death of Christ functioned to make acquittal possible are disputed by students of his letters, but surely it is clear that he regarded the death of Christ as having this effect.”¹⁴

The glorious end of the reconciling work is now lifted up— that we might be holy, unblameable, and unreproveable. These words establish scriptural holiness. Biblical righteousness and holiness are found in the motive or intention. Paul (Rom. 13:10; Gal. 5:14) agrees with Jesus (Mark 12:28-31). The three words indicate a spiritually perfect condition as well as position; they are practically synonymous. When the motive is pure, when love is the sole guiding principle of conduct, the believer is unreproveable, blameless, holy. Entire sanctification is “Love Enthroned.”

In his sight is literally “before Him,” or “right opposite, fronting.”¹⁵ The Greek word, katenopion, is “altogether an un-classical form.”¹⁶ The presentation is here present as well as future. Forgiveness (14), holiness (22), and heaven (22-27) have all been made possible by the reconciliation. Therefore the fundamental concern of mortals should be how we appear in God's sight—now and then.

In 21-22 the apostle outlines “The Glory of Salvation.” (1) The grand experience, now hath he reconciled, 21; (2) The divine method, in the body of his flesh, 22; (3) The glorious end, to present you holy and unblameable and unreproveable in his sight, 22 (A. F. Harper).

3. The Possible Apostasy (1:23).

Given the reality of their experience in Christ, the Colossian believers are cautioned against dangers along the way to the Celestial City. They yet can be deceived and alienated. Paul calls on them to remember how they were reconciled, and for what purpose, that they may be forewarned, and therefore forearmed.

Their continuance in this reconciled state which makes them suitable for presentation is conditioned on perseverance. No predetermined perseverance can be assumed here in order to support a false hope of security. The tragic possibility of voiding the reconciliation and missing the presentation is the basic reason for writing this letter (cf. Acts 1:17-20). Continue equals “abide by” or “persist in.” It is God who qualifies (12) the believer for his share in the inheritance of the sanctified (Acts 26:18; Eph. 1:11), but the believer must continue believing. Free will is not destroyed at the moment of one's first believing. In the faith means both the act of believing and an accurate knowledge of the “word of the truth” (5) —the faith.

Grounded speaks of the foundation of faith; the Rock is Christ (I Cor. 3:11; 10:4). Settled speaks of contentment; nothing else is needed but Christ (3:11). “God is wholly found in Him,” so that we may be contented with Him alone as the Object of faith (2:9).¹⁷ Not moved away reveals the awful danger (Gal. 3:1 ff.; Eph. 414). If there can be no falling away, why the warning? How tragic, for one who knew, to be deceived again! The hope of the gospel is future (3:24), but it is also present (13-14) and inward (27). If the hope is not thus present and inward, it is not future.

The gospel having been stated, Paul would now review its verification (6). This is the gospel which ye have heard. The message was given to them clearly and correctly by Epaphras (7). They understood it (6) .¹⁸ They heard not only with their ears, but also with their hearts (7-8). The message was correctly received. Further, the gospel is universally applicable, for that is the meaning of preached to every creature. Literally speaking, not all have heard, but this is the gospel designed for declaration to all mankind. Preached is aorist, indicating the cosmic fact— the Cross (Heb. 9:26). The gospel message has been revealed. It is for all men; but its redemptive virtues toward creatures other than man is pure speculation (2:18; Heb. 2:16-18). Under heaven no doubt limits the preaching to responsible beings, namely, men, for that is the meaning of creature … under heaven (ktisis), ¹⁹

Finally, the gospel message is apostolically certified. In the expression whereof I Paul, the apostle's name is for emphasis. One must recall Paul's Damascus experience and commission to understand the assurance of am made a minister (Acts 26: 15-19). Am made is literally “became” (Gal. 1:11, 15-16; 2:7, 9). Paul was divinely sent;²⁰ the false teachers were self-appointed. He was their minister (diaconos, deacon, servant); the false teachers were their lords. Paul's ministry is basically preaching (kerygma); theirs is ritualistic and priestly. Paul's proclamation is threefold: he is a minister of Christ (7), of the gospel (23), and of the Church (25).

C. PAUL'S COMMISSION AND INVOLVEMENT, 1:24-29

The previous clause, “whereof I Paul am made a minister” (23), belongs, it seems, as much with this paragraph as with the former. Paul here states his third main reason for engaging in conflict with these enemies of his Lord; it is his own personal involvement as a commissioned apostle. Though miles intervene, though many of the Colossians are not known to him personally, Paul is desperately involved in their establishment in Christ and in their final destiny.

1. The Commission Is Redemptive (1:24)

Now can indicate time or contrast, or it may be viewed merely as a connective. Paul rejoices, not because of the sufferings he endures, but in them for the good that they bring. Once Paul would have inflicted such sufferings on others; now he welcomes them in order to win men to Christ. This is a remarkable change (Acts 9:1).

In my sufferings is literally “in the sufferings,” indicating not only Paul's, but all sufferings for them, such as that of Epaphras (4:12-13), and any others who have had a part in bringing the gospel to them. For you reminds us that Paul has been transformed and he loves even Gentiles. He can love those he knows not, as the mother loves the unseen, newborn offspring. May God give us that love for all who are in Christ everywhere. Here is the Christian's source of real and abiding joy—to participate with Christ in His redemptive work. The character of Paul's ministry includes not only preaching, prayer, and joy but also suffering, pain, and conflict.

The clause and fill up that which is behind of the afflictions of Christ is controversial. One may discard the interpretations: (1) that Paul is referring to a quota of suffering due the body of Christ's followers; (2) the Roman Catholic doctrine of adding to any lack in the atonement of Christ by the suffering of Christ's followers; (3) that these are afflictions laid on by Christ; or (4) that these are Christ's sufferings in Paul. Rather, the Church, as the mystical body of Christ, suffers because of the union of the believer with Christ. Christ asks Paul at Damascus, “Saul, Saul, why persecutest thou me?” (Acts 26:14) To persecute a Christian is to persecute Christ. All opposition to the Church is affliction heaped on Christ. The believer is thus identified with Christ in a vital sense. Suffering in this world should be expected (I Pet. 2:21; 3:14-18). Carson says that affliction continues as long as there is sin and opposition to Christ and His Church in the world. And, he adds, the Christian takes it, not like the Stoic, but with joy.²¹

It cannot be that the atonement is insufficient; Paul has just shown that it is abundantly adequate (13-14, 20). Thlipsis (suffering, affliction) is not used anywhere in the New Testament for Christ's atoning death; Lightfoot adds that this is no “sacrificial act.”²² Moule also confirms the opinion when he states that this passage does not refer to the death of Christ, but to the trials and burdens of life.²³ (Cf. Eph. 3:13.) Paul's ministry is redemptive in the sense that he willingly identifies himself with Christ's cause, suffers for Christ's sake, that he may continue to preach the gospel (Rom. 8:17; Phil. 3:8) and win some (I Cor. 9:21-23). He suffers therefore for the sake of Christ's body.²⁴

In my flesh is Paul's physical body. For his body's sakerefers to Christ's mystical body. The body in which Paul suffers is his own; that for which he suffers is Christ's. The statement which is the church makes it clear to whom he refers. Persecution is redemptively endured when it is according to Christ's purpose and when it helps to perpetuate the Church.

2. Responsible for a Commission (1:25-26)

Paul has been called and charged with a mission. In 23 he is made a minister of the gospel; in 27 he is the minister of a Person—Christ; and here he is a minister of the Church. His ministry involves a revelation (27), a message (23), and an office (24-25). He is made a minister—called, commissioned, made responsible. It is an honor conferred on a human instrument but with a global purpose; and is according to the dispensation of God (lit., God's act of dispensing). Paul has a stewardship from God of no mean proportions. He is to make the word of God fully known—for that is the sense of the words, to fulfill the word of God. Paul's is the “great commission.” His ambition is, as with all God's ministers, to make the gospel manifest as he ought (4:4; Eph. 6:19).

The special word of God that Paul is charged with is the mystery (the article is for emphasis). The mystery is God's self-revelation—the fact that God was in Christ reconciling the world unto himself (21; II Cor. 5:19). The word is probably taken from Grecian culture, but it is filled with Christian content. Paul does the same with other Greek words such as “grace” and “Lord.” He gives them a Christian meaning and usage. The mystery of the deity and incarnation of Christ has just been stated (15-19). This mystery is that secret something behind the visible act, as in the Lord's Supper and baptism. So here, the secret behind the manifestation of Jesus in history is the mystery of the incarnation of God in Him and His propitiation for our sins on Calvary (I Tim. 3:16; I John 2:2). The mystery is further deepened with the pronouncement of a kind of racial incarnation as well as the particular event in Jesus Christ—“Christ in you, the hope of glory” (27). This racial incarnation is Christ living in a new race of redeemed men. In addition Paul adds a thought strange to the Jew, that the Gentile is included in God's redeeming grace (27; Eph. 3:4-6, 9-10). The mystery is the relation of Christ to His Church; the Head to the body (Eph. 5:32). This the angels desire to look into (I Pet. 1:12).

In the statement hid from ages and from generations (26) Moule suggests that from is a preposition of time; that is, the secret was held until the fullness of time.²⁵ However, the secret was not only hid for ages of time, but from ages and generations of men. As in the case of the two on the road to Emmaus whose eyes were once “holden” (Luke 24:16) and subsequently “opened” (Luke 24:31), so it is God's will now that the secret shall be kept hid no longer (I Cor. 2:9-16; Eph. 3:9-10). The Spirit's ministry is therefore to bring enlightenment (Col. 1:9). And this is the burden of Paul's prayer for the Colossians. The mystery is now manifest to his saints, to those who have believed and consequently see. The revelation is ever more glorious and expanding (2; Eph. 2:1-7).

3. The Commission Is Revelatory (1:27-28)

To whom God would make known is literally “to whom God willed to make known.” God not only decided when to make the mystery known, but to whom. The secret is revealed only to those who obey Christ; it is not clear to the world, which is still blinded. The crucia point here is the difference between the possession of the fact and the comprehension of the significance of that fact. Oh, the tragedy of holding “the truth in unrighteousness” (Rom. 1:18-19)! Oh, the responsibility that devolves upon the apostle, as well as the saints everywhere who know the truth! The message is for every man (28); the Great Commission is in full force. The revelation is manifest that it may be shared, even with Gentiles. God's hope for His investment in the saints (Eph. 1:18) is great. The riches of the glory of this mystery are the “treasures” (2:3) found in Christ. Those treasures are to be shared among the Gentiles. Since there is only one God, argues Paul, He must be the God of the Gentiles, or else they have no God. The treasure of the indwelling Christ must be shared with the Gentiles as well as the Jews. Paul, therefore, from the day of his commission by Christ, was trudging the highways of the world preaching “among the Gentiles the unsearchable riches of Christ” (Eph. 3:8; cf. Rom. 9:23-24).

a. A Meaningful Message (1:27b). The mystery which Paul is to make known is not just empty ritual as was shared by the false teachers with the few initiated ones; it is an indwelling Presence to share with the whole world.²⁶ The richness of the glory of the mystery revealed is not alone Christ incarnate in Jesus of Nazareth, but Christ in any man, making him new (cf. II Cor. 5:17). The whole phrase, Christ in you, the hope of glory speaks of three blessings: the divine, indwelling Presence in this life, the destiny planned for the saints, and the means for attaining that holy end. Thus the indwelling Christ is the pledge of future glory. Eternity is here—the past, present, and future. It seems difficult for Paul to define glory specifically; he is content merely to state it. However, this glory is tasted here, but realized fully only in heaven (Rom. 3:23; 8:18).

In Rom. 3:23 the glory of God is shown to be moral purity. Man by sinning falls short of that glory. The work of the indwelling Christ is its restoration. While “in Christ” speaks primarily of our justified relation to God, Christ in you speaks primarily of our sanctified condition. As A. B. Simpson said, “The deeper life of sanctification is simply Christ within.”²⁷ And he cites the figures of speech used by Paul in this Epistle (2:7, 11-13; 3:1, 3-4) to express it. Simpson adds, Our “actions are to be determined by our relation to Him.”²⁸

b. A Novel Method (28a). Paul's unique method is shown in the phrase whom we preach. Preaching is the distinctive Christian method of spreading the gospel as opposed to the methods for propagating Gnostic-type religions. The gospel method is unique in its simplicity and forthrightness. All highly intricate rituals—forms, rites, robes, hats, rings, signs, assistants, vestments—are foreign to this. How simple is the New Testament method (Rom. 10:8-15)! This statement as to method further separates the true messenger from the false.

Preaching involves warning (admonishing) and teaching (instruction). This method has its authority in the Word (3:16). Every man shows the universality and individuality of the gospel appeal. It is another rejoinder against the exclusiveness of the religion of the false teachers in Colossae, which applies only to the predestined, or circumcised, or initiated. Though the gospel may be limited in its success with men, it is universal in its call. Here is the deathblow to Judaism, predestinarianism, and all Gnostic-type religions which have a limited application. Further, Christian preaching is done in (not “with”) all wisdom. When Christ is properly known, one has the source of true wisdom (2:3; I Cor. 1:30). He is wisdom.

c. A Moral Motive (28b). Present (paristemi) is hardly a sacrificial term, as Moule suggests, in this connection.²⁹ It is rather a term that suggests demonstration, exhibition, or introduction—“to set before.”³⁰ These are to be Paul's fruits of labor, sheaves to lay at the Master's feet, the accounting of his responsible stewardship. The motive of the apostle is to present every man perfect in Christ Jesus. Some commentators see only the idea of maturity in perfect (teleios), avoiding the ethical connotations, But there is no need to limit the meaning to that which is put into it by pagan mystery religions.³¹ It has in the New Testament an ethical meaning as well. Paul wants to present his converts to his Lord as moral men (22), holy men—saints (2). W. E. Sangster says, “The ineradicable pollution of our nature on which some theologians insist finds little support in the letters of the Apostle.”³² And in this letter the whole burden is that there may be an end to sin and sinning. Paul's view steers a middle course between antinomianism and fatalism.

The apostle sees love as the key to perfection (3:14), in agreement with Jesus and John.³³ This Epistle shows man's experience of divine grace to be not only a standing, but a state; not only a position, but a condition; not only imputed righteousness, but imparted righteousness. And this righteousness that is required comes about through union with Christ, for it is in Christ that we are perfected.³⁴ This phrase is a rejoinder against any other requirement but Christ. (Jesus is not in the best manuscripts,³⁵ though its omission does not change the meaning of the passage.) The presentation of men made perfect in Christ is to be made now as well as in the hereafter.

4. The Commission Is Rigorotis (1:29)

The expression Whereunto I also labour (toil till one is weary, exhausted)³⁶ reveals the energy with which Paul undertakes the great work for the salvation of men. Also means not only “and” but “really.” Paul is committed to the life-and-death struggle for the truth of God and the souls of men. He does not fight secretly, as do his antagonists; he writes an open letter. He toils, striving (agonizomenos, agonizing), according to his (God's) working.³⁷ The work that Paul is doing is God at work —Christ in him (27). Always Christ works in the world, within the bounds of the Great Commission, in proportion to our labors for Him. We are laborers together with him (II Cor. 5:19-20). Worketh in me mightily (with power) reveals the source of Paul's driving force and energy. This struggle at Colossae is not easy. Strong foes are these, even as those at the Jerusalem Council. But Paul is committed and ready. He is certain of his calling (25), certain of his message (27; Gal. 1:8), and certain concerning the power of the gospel by virtue of the indwelling Spirit (29).

We have in this section, then, “God's Plan for Men” (1) The mystery of the gospel—Christ incarnate, 26-27; (2) The ministry of the gospel—“by the foolishness of preaching,” 28a; (3) The motivation for the gospel—the ultimate perfection of man, 28d; (4) The might behind the gospel—the supernatural at work in the minister, 29.

Paul concludes the chapter with the moving thought that “the measure of our power then is Christ's power in us. He whose presence makes the struggle necessary, by His presence strengthens us for it.”³⁸