Colossians 2:1-2

DISCOURSE: 2173
MYSTERY OF THE GOSPEL TO BE SEARCHED OUT

Colossians 2:1. I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be. comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ.

NOTHING is more odious than a boasting spirit. Yet are there occasions on which it may be proper for a minister to declare to his people the greatness of his affection for them, and of his solicitude in their behalf. St. Paul, than whom no man was ever further from indulging this hateful spirit, judged it right, in almost all his epistles, to assure his converts of his remembrance of them night and day in prayer; and of his willingness to impart to them, not the Gospel only, but even his own soul, because they were dear to him [Note: 1 Thessalonians 1:2; 1 Thessalonians 2:7; 1 Thessalonians 3:9.]. This tended to beget in them a reciprocal affection, and to open their ears to his instructions; and, at the same time to commend to them the Gospel, which had generated in his heart these feelings towards them. True it is, indeed, that he abounded in love far beyond any ministers of the present day: but still every faithful minister may, without pride or arrogance, adopt towards his people the language of our text, and say, “I would that ye knew what great conflict I have in my soul for you.”

That we may enter fully into the Apostle’s words, I will shew you,

I. What he desired in behalf of the Colossian Church—

His object was, “that he might present every man perfect in Christ Jesus [Note: Colossians 1:28.].” With this view, he sought,

1. To bring them to a clear knowledge of the Gospel of Christ—

[The Gospel is here called a mystery, even “the mystery of God:” and throughout all his writings he designates it as a great stupendous mystery. It is the mystery of God, even of the Father, and of Christ. It must be viewed as from all eternity concerted between the Father and the Son in the covenant of redemption; wherein the Father agreed to accept the mediation of his Son, in behalf of man; and the Son agreed to assume our nature, and to bear our sins, and to work out a righteousness for us by his own obedience unto death; and so to watch over those whom the Father gave him, that they might all, without exception, attain to everlasting life [Note: John 17:2; John 17:6; John 17:9. with 22–24.].

Now all this he would have them “understand;” and not in a mere superficial way, but with such “a full assurance”as should leave not a doubt upon their mind either of its truth or excellency. In it are “riches” that are utterly unsearchable: riches of wisdom, which no finite mind can comprehend: riches of love, which can never be explored: riches of mercy, which eternity will never suffice to celebrate. He would have them see how harmoniously all the divine perfections unite in this mystery, and how wonderfully they are glorified. In a word, he would have them see in it a salvation so worthy of God, and so suited to man, as to carry with it, independently of all other considerations, a satisfactory evidence of its divine origin, and a pledge of the happiness of all who embrace it.

Now this is precisely what every pious minister wishes, and labours to accomplish. Those who are themselves ignorant of this mystery will be satisfied with some loose general statement about Christ, if they do not leave him out altogether. But not so the man who is taught of God: he will endeavour to exhibit to his people ail the glory of God in the face of Jesus Christ [Note: 2 Corinthians 4:6.]: and he never will rest, till God has shined into their hearts, to give them a clear, a rich, an assured knowledge of it.]

2. To bring them to an open “acknowledgment” of it—

[“With the heart man believeth unto righteousness: but with the mouth confession is made unto salvation [Note: Romans 10:10.].” Whatever we may know of this mystery, it will be ineffectual for eternal happiness, if we do not confess Christ openly before men. He will never acknowledge those who are afraid to acknowledge him; but will surely “deny them in the presence of his Father and of his holy angels.” Hence St. Paul laboured to effect this also; even to impress their minds so deeply with this mystery, that they might rejoice and glory in it, and be willing to bear all the sufferings that could ever be inflicted on them for their adherence to it.

And for this we also would labour. Against a timid concealment of men’s convictions we would bear the most decided testimony. We know, indeed, that a confession of Christ before men will bring persecution with it. But if any man be unwilling to bear his cross after Christ, or even to lay down his life for his sake, we declare that he is not, nor can ever be, accepted of him. “If he love father or mother more than Christ, he cannot be Christ’ disciple:” “if he love his own life,” so as to save it here, “he shall assuredly lose it” to all eternity. Amongst those for whom a place is prepared in the lake that burneth with fire and brimstone, “the fearful and unbelieving” are no less numbered, than those who have been guilty of idolatry or murder [Note: Revelation 21:8.]. “If we would approve ourselves the servants of Christ, we must not only bear our cross after him, but rejoice that we are accounted worthy to suffer shame, or even death, for his sake.” “We must be faithful unto death, if ever we would obtain the crown of life.”]

3. To bring them to an union of heart with each other, by means of it—

[“Knowledge,” were it as great as that of angels, would be of no value, without love. Nor would zeal itself, even though it led us to endure the flames of martyrdom for Christ’s sake, be accepted of our God, if it were destitute of love. An union of heart amongst the disciples of our Lord is that by which, in a pre-eminent degree, they are to be distinguished. By love they are to be “knit together;” even as beams of timber, when joined and compacted by the builder of an edifice. In the whole universe, there exists no other bond like this. The ties of nature are feeble, when compared with it. It resembles, as far as any thing can resemble, the union that subsists between the Persons of the Godhead: and by it, more than by any thing else, is the power of religion displayed. “I pray for them,” says our Lord, “that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may know that thou hast sent me [Note: John 17:20.].” This, then, the Apostle sought: and this would we seek: nor would we ever be satisfied, till we see it attained and exercised amongst you.]

Having seen what the Apostle desired for them, we will proceed to shew,

II.

Why with such intensity he desired it—

In the close of the preceding chapter he speaks of “labouring and striving” according to the working of the Holy Spirit, who wrought in him mightily. The word, before translated “striving,” he here repeats; conveying to us, thereby, the idea that he exerted himself, for the attainment of these things, with such a kind of “conflict” as wrestlers, racers, or fighters, maintained in the Grecian games. His whole heart and soul were engaged in behalf of all his Christian brethren, whether personally known to himself or not, that these great things might be accomplished in them. And for this end he laboured,

1. Because these things were essential to their comfort—

[In truth, there is no happiness in religion, unless it have its perfect work within us. A superficial and general view of the Gospel calls forth no admiring and adoring thoughts: nor docs it gender in the soul those ardent affections which bind together the members of Christ’s mystical body, and make every one of them ready to “lay down his life for the brethren [Note: 1 John 3:16.].” But when all the riches of the Gospel are opened to our view, and the incomprehensible mystery of redemption, in all its inscrutable provisions, in its execution at the appointed period, in the mode of its application to the soul, and in all its stupendous consequences, is unfolded to us, so that we can behold our own interest in it, and are enabled to bear witness to it before an ignorant and ungodly world—what is all this, but heaven already begun in the soul? The glorified saints around the throne have no higher sources of joy than these, no higher theme of praise: and they are only happier than we, because their discovery of these things is more complete, and they are freed from all those infirmities which, in our present state, interrupt our enjoyment of them. To this I may add: when the soul, by virtue of this mystery, is filled with love, even with such love as Christ himself bears to his saints, such love as is the very image of God within us—this is happiness: the man that lives in the exercise of this divine principle breathes a purer atmosphere than others; and can say, “This is the house of God, this is the gate of heaven”

Now the Apostle was anxious that “the hearts” of all his brethren “might be thus comforted.” And what more can I wish for you? or rather I should say, what less than this should satisfy my desires in your behalf? Brethren, this is the state in which I would have you live: this is the comfort which I would have you all enjoy. And for this end it is, that from time to time [endeavour to unfold the mysteries of the Gospel, and to encourage amongst you that communion of saints which is a foretaste of heaven upon earth.]

2. Because, by nothing short of this could the full ends of his ministry be attained—

[A parent would not be satisfied if his children continued year after year in a state of infantine weakness: he would desire to see their stature increased, and their faculties enlarged. Thus the Apostle felt, in behalf of all his spiritual children. He longed that they might “grow up into Christ in all things, as their living Head;” daily increasing in the knowledge of God, daily brought into closer communion with him, daily assimilated more and more to his blessed image.
And this is what we would desire in your behalf. We are thankful when “your understandings are opened in any measure to understand the Scriptures;” and, from being blind, you are able to see, though it be only “men, as trees, walking.” But we cannot be satisfied with this: no; we would “put our hands on your eyes again,” till you should “be restored, so as to see every man clearly [Note: Mark 8:24.].” In truth, whether in respect of faith or love, we never would rest satisfied, till you have attained “the full measure of the stature of Christ.” We would never cease to labour, till we have “perfected that which is lacking in your faith [Note: 1 Thessalonians 3:10.]” and till we sec you “standing perfect and complete in all the will of God [Note: Colossians 4:12.].”]

Behold, then [Note: If this were a subject at an Ordination or a Visitation, it would be proper to insert here a distinct observation to this effect;—behold what course we ministers are bound to pursue — — —.],

1. What you should desire for yourselves—

[“Who will shew us any good?” says the Psalmist: and then adds, “Lord, lift thou up the light of thy countenance upon us [Note: Psalms 4:6.]!” Truly, there is nothing in the universe worthy of a thought in comparison of this. What can worldly knowledge do for you, in comparison of the knowledge of Christ? or what can the fondest endearments of mere human affection do, in comparison of the love that is divine? If St. Paul’s judgment may be taken, he “counted all things but Joss for the excellency of the knowledge of Christ Jesus his Lord.” And this is the mind which I would wish to be in you. This, beloved, is your duty: this is your privilege. O! beg of God, that you may rise to this. Be not satisfied with low attainments, when such prospects are before you. You see what exertions men make for the attainment of knowledge, and the acquisition of honour: and will ye be less earnest in the pursuit of heavenly things? In a contest for earthly honours, you might feel discouraged by a consciousness of your inferiority in point of talent and capacity: but no such discouragement need be felt by any one in the conflict to which I call you. The very babe and suckling stands on a level with the wise and prudent; or rather, is raised above him, in proportion to his docility, and his willing submission to the truth of God. It is the heart, and not the head, that is the seat of divine knowledge, and the region of love. I pray you, brethren, let these things become the objects of your ambition, and never account any labour too great for the attainment of them.]

2. With what ardour you should seek after them—

[You have seen “what great conflict” your minister, if faithful, will have for you, in relation to these things: and will ye feel less for yourselves? Go, look at those who are engaged in the race, the wrestling, the combat; do you not see how they put forth their energies? Have they any disposition to look about them, or any time to relax their efforts? Yet is the object of their contest light in comparison of yours, and the consequence of a failure unworthy of a thought. Come, brethren, and be in earnest. Study the sacred volume: study it with much and fervent prayer: entreat of God to reveal his dear Son in your hearts: implore the Holy Spirit to “guide you into all truth:” and see to it, that you “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” Thus will you have in yourselves an evidence of the Gospel, which no human learning can give you; and conviction of its excellency, which nothing but experience can impart.]