Colossians 1:28

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PREACHING CHRIST

Colossians 1:28. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus.

THE mystery of the Gospel was first made known to Adam in Paradise: but in process of time the real scope of it was forgotten; and nothing of it remained but the rites whereby it was shadowed forth. To Abraham a plainer revelation of it was given; and to Moses, a complete system of types, which were to illustrate the Gospel in all its parts. Still, however, the views which men had of it were obscure: the design of the ceremonial law itself was very imperfectly understood; and the idea of all men being saved through the crucifixion of the incarnate Deity, was almost as new to the Jews, in the apostolic age, as to the heathens themselves. Hence St. Paul speaks of it as “hid from all preceding ages and generations,” and as then for the first time “manifested to the saints.” That the memory of it might continue to the end of time, and its benefits be universally diffused, our blessed Lord appointed an order of men, whose sole business should be to spread the knowledge of it throughout the world. Amongst these St. Paul was a very distinguished instrument. He both laboured more abundantly, and suffered more severely, than any other of the Apostles.
In our text we see,

I. The ministrations of this great Apostle—

He specifies distinctly, first of all, the subject of his ministrations—

[This, as he tells us in the words preceding our text, was Christ in us the hope of glory. The words might be translated, “Christ among [Note: ἐν is so translated, a few words before, “among the Gentiles.”] you the hope of glory.” But whether we change, or retain, the present translation, we are sure that the death of Christ, as an atonement for sin, was that which he chiefly insisted on. He expressly tells us so in another place [Note: 1 Corinthians 1:23.], and declares that he had fully “determined to know and preach nothing else [Note: 1 Corinthians 2:2.].”

This he affirmed to be the only hope of sinful man: that it was that which made satisfaction to divine justice, and procured our reconciliation with his offended Father [Note: ver. 21, 22.]: that nothing could be added to it to render it more effectual [Note: Galatians 5:2; Galatians 5:4.]: and that if ever we attained to happiness and glory, it must be entirely through the merit of his all-atoning sacrifice [Note: 1 Corinthians 3:11.]. But though the sufficiency of the death of Christ for our salvation was the principal subject of the Apostle’s preaching, yet the in-dwelling of Christ in the soul by his blessed Spirit was necessarily connected with it; and the two points together formed the sum and substance of all his ministrations. He often speaks of Christ “dwelling in us [Note: Ephesians 3:17.]” and “living in us [Note: Galatians 2:20.],” and “being our life [Note: Colossians 3:4.]:” and in the text he says, that “Christ in us is the hope of glory.”

The necessity of this he urged with as much care and earnestness as the atonement itself: because without Christ we could do nothing [Note: 2 Corinthians 3:5.], yea, we must continue reprobates [Note: 2 Corinthians 13:5.], and for ever destitute of any interest in his salvation [Note: Romans 8:9.]

He next mentions the manner in which he conducted them—

[He left nothing undone which could promote the reception of the Gospel: he “warned every man:” he was faithful to the trust reposed in him; and, without either courting the favour of men or fearing their displeasure, he boldly commended himself to the consciences of all. Knowing the terrors of the Lord, he persuaded men [Note: 2 Corinthians 5:11.]. He told them freely of their lost estate, and their utter incapacity to help themselves. He set before them the provision which God had made for them in Christ Jesus; and in the most pointed terms assured them, that “if they neglected that great salvation, they could never escape” the wrath of God [Note: Hebrews 2:3 and 1 Corinthians 16:22.]. If any, yea if even an angel from heaven should attempt to substitute another Gospel, or alter in any respect that which he had preached to them, he did not hesitate to pronounce them accursed [Note: Galatians 1:8.]. Nor had he any respect of persons. When preaching before kings, he spake so plainly as to make them tremble on their throne [Note: Acts 24:25.]: and when addressing those who professed godliness, he warned them frequently with tears, that carnal and worldly-minded Christians, whatever they might profess, were “enemies of the cross of Christ; and that their end would be destruction [Note: Philippians 3:18.].” He also “taught every man in all wisdom.” Being himself instructed beyond any of the sons of men, he laboured to impart what he had so freely received, and to make known to his hearers “the whole counsel of God. “Yet in this he exercised discretion. He administered milk to babes, and strong meat to those only who were able to digest it [Note: 1 Corinthians 3:1.Hebrews 5:13.]. As, on the one hand, he accommodated himself to the infirmities of the weak, so, on the other hand, he “withheld nothing that could be profitable” to the strong [Note: Acts 20:20.]. As far as he could with a good conscience, “he became all things to all men, that by all means he might save some [Note: 1 Corinthians 9:19.].”

Hence it appears with how much justice he called himself “a wise master-builder [Note: 1 Corinthians 3:10.];” indeed the whole of his ministrations prove him to have been “a workman that needed not to be ashamed, rightly dividing the word of truth [Note: 2 Timothy 2:15.].”]

He further declares the scope or end at which he continually aimed—

[The Apostle considered himself to be nearly in the situation of Abraham’s servant, who was sent out to procure a wife for Isaac [Note: Genesis 24:4.]: and, like him he laboured to accomplish his mission in the best and most successful manner [Note: 2 Corinthians 11:2.]. He wished to present all, whether Jews or Gentiles, perfect in Christ Jesus.”

He wished to present them perfect in his righteousness. All who believe in Christ are freely justified from all their sins [Note: Acts 13:39.]. They are clothed in the unspotted robe of Christ’s righteousness, and are “presented faultless before the presence of the Father’s glory [Note: Jude, ver. 24.].” Whatever iniquities may have been committed by them in their former life, they are all “blotted out as a morning cloud, and cast into the depths of the sea.” From the moment that they believe in Jesus, they are perfectly reconciled to God; they are “accepted in the Beloved [Note: Ephesians 1:6.],” and are “complete in him [Note: Colossians 2:10 and Revelation 3:18. middle clause.].”

He sought to present them also perfect through his grace. This was the end at which our blessed Lord aimed in dying for sinners [Note: ver. 22.]: and the very same was the Apostle’s end in preaching to them. He would not have his converts to continue in a low state of holiness, but to attain the fullest conformity to the Divine image: he would have them to “be holy, even as He which had called them was holy [Note: 1 Peter 1:15.].” This is the more usual acceptation of the term “perfect” in the sacred volume: it means that growth which Christians in general may be expected to attain: it imports maturity, in opposition to infantine weakness. And so anxious was the Apostle to bring his converts to this state, that he continued “travailing, as it were, in birth with them,” till it was fully accomplished: and this was the true reason of his so often “changing his voice” towards them [Note: Galatians 4:19.] in a way of consolation or reproof.]

From hence we see unquestionably,

II.

The line which mutually becomes us in the relation in which we stand—

1. Me, as your minister—

[St. Paul is doubtless the best model for a Christian minister; and, consequently, he is most likely to labour with effect who follows him in the subject, the manner, and the scope of his ministrations. What then becomes me but to be a follower of him in these respects? God helping me, this is what I have endeavoured to be, and hope to continue even to the end. I must know nothing but Christ, and him crucified; I must warn or comfort men with all faithfulness; I must not relax my labours as long as I can have access to one who is not yet presented perfect in Christ Jesus; and I must regard the turning of many unto righteousness as the best and richest reward of all my labours — — —]

2. You, my stated hearers—

[The preaching of Christ is generally called enthusiasm: the warning of men respecting their guilt is deemed harshness: the labouring to instruct men is ascribed to an officious impertinence, or ostentatious vanity, or perhaps designing hypocrisy. A solicitude to bring men to a state of spiritual perfection is reckoned, I had almost said, among the most unpardonable of crimes; insomuch, that the drunkard, the whoremonger, and adulterer, shall meet with more favour from the world at large, than a faithful, diligent, conscientious minister. But if we revere the person and ministry of Paul, we ought also to honour those who resemble him; and to concur with them to the uttermost, by a submission to their rebukes, a following of their instructions, and an entire devoting of ourselves to the service and enjoyment of God. We should have the same end in hearing which they have in preaching to us; we should not be satisfied with any low attainment, but desire and labour to be “perfect in Christ Jesus.” This is what, through the tender mercy of my God, I have long experienced at your hands; and this is what 1 pray God 1 may ever see in you, as long as our mutual relation shall subsist, and till we be summoned to give an account of ourselves at the judgment-seat of Christ.
Let me however both “teach and warn” you. The time is shortly coming when I must present you all before God, either as having answered the end of my ministrations, and as having attained perfection in Christ, or as having disregarded and defeated all my efforts for your salvation. The Lord grant that I may not in that day prove “a swift witness against you,” but may have you as “my joy and crown of rejoicing” to all eternity.]