Summary of Paul’s
Ministry—1:28-29
Paul
sums up this section by establishing that his ministry was threefold:
·
His message was
to proclaim Christ (“We proclaim Him”).
The word hon (whom: KJV; him NASB), “stresses the personal character
of the mystery, Paul’s message does not proclaim a system of theology ...a
theory of knowledge; He proclaims a person”
observes Johnson.[1]
The verb, proclaim (katangello), has the basic meaning of to announce, to tell
forth, or to proclaim a new revelation that is a completed fact. It has the
idea of continually distributing a completed message. Paul proclaims or
preaches Christ “according to the
revelation of the mystery” (Rom. 16:25), which now has been made known.
However, Campbell
There are two areas to Paul’s proclamation of Christ.
First, it involved a negative: “admonishing
every man” (1:28). The word admonishing
(noutheteo) has the meaning of warning, admonish, or putting in
mind. It denotes correction, setting the mind of someone in proper order.[3] The
second is positive: “teaching every man”
(1:28). Both speak of the manner of proclamation. Harris notes that both “are two natural and
necessary concomitants of the proclamation of the mystery of Christ.”[4] Eadie
sees these words as general and more specific, saying, “one as describing the means
employed to arouse the soul and stimulate it to reflection, and the other as the
definite form of instruction....”[5] Some
seem to hold that admonish applies to unbelievers, while teaching to believers.[6] However,
that does not seem to be the case. The word admonish is used of believers as
well (Col. 3:16—the Greek word is the same in both passages; cf. Acts 20:30-31;
1 Thess. 5:14). Admonishing is the warning against sin and not obeying the
truth of the gospel, and is directed toward whomever needs the warning—believer
or unbeliever. Its purpose is correction.
How this is done is “with all wisdom” (1:28), however, the KJV seems to be better: “in all wisdom.” This difference of
translation is seen in the translators taking the Greek preposition en, as instrumental or locative. It could be either. I
believe it is talking about the content of the teaching which is in the sphere
of all wisdom. Campbell
1 Corinthians 2:6-7. “We do speak wisdom...a wisdom, however, not of this age nor of the rulers
of this age, who are passing away; but we speak God’s wisdom in a mystery, the
hidden [wisdom] which God predestined before the ages to our glory.” This
passage harmonizes well with Colossians 1:25-29. The wisdom is the divine truth
once unknown in past ages, but now revealed, proclaimed, and understood by
believers. The mystery is the very nature of the wisdom of God.[8]
Ephesians 1:8-9. “In
all wisdom and insight He made known to us the mystery of His will, according
to His kind intention which He purposed in Him.” Again we see wisdom is
connected directly with the mystery. Some connect wisdom with grace in this
passage, however it is an unnatural fit. As Eadie notes, “Wisdom and prudence have no
natural connection with the abounding of grace. Grace in its wealth or
profusion does not suggest the notions of wisdom and prudence.”[9] There is
no need to place it with grace, for the participle is intimately connected with
making known the mystery.
Ephesians 3:9-10. “To
bring to light what is the administration [dispensation—KJV] of the mystery
which for ages has been hidden in God who created all things; so that the
manifold wisdom of God might be made known through the church to the rulers and
the authorities in the heavenly [places].” Again Paul equates mystery and
wisdom.
It seems natural to equate the two in the Colossians
passage as well. Campbell
·
His purpose was
to “present every man complete in Christ”
(1:28). Paul refers to every man
three times in these verses. This was a thrust against the intellectuals
(Gnostic Judaizers), who advocate this wisdom was limited to just a few special
intellectuals who have the ability to comprehend this special wisdom.
Christianity knows no limits, it is for every man, and every man has access to
the wisdom of God through the word of God. Paul’s aim is seen from the Greek
word hina (that),
which expresses purpose.
His aim is not simple salvation of every man, but to
present them “complete in Christ.” We
need to be careful here. It is not talking about our position in Christ in this
text, the subject is our sanctification. This is seen by the following:
First, this is speaking of the goal of the apostolic
ministry of Paul through the process of admonition and teaching. It is speaking
of an eschatological event.
Second, the word rendered complete in our text is not the best translation. It is better
translated mature or perfect. His goal was to lead them to maturity in Christ.
Third, the word complete
in 1:28 is not the same word rendered so in Col. 2:10. There it speaks of
positional completeness and is the Greek word pleroo
meaning our fullness in Christ. Here the word is teleios (complete, mature), meaning to bring to completion, fully develop, or fully
realize. It speaks here of a process. It speaks of the moving toward a goal
that will be actualized when we stand before our Lord. He is seeking to produce
a growing spiritual maturity in the believer.
·
He labors by the
enablement of Christ: “For this purpose
also I labor, striving according to his power, which mightily works within me”
(1:29). Paul summarizes his service in two ways:
First, it is work. Notice the words labor and striving. These two words are metaphors from the athletic world. Labor is the Greek word kopio, meant
original a beating, or weariness as though one had been beaten.[11]
However, in the NT is speak of being exhausted, weary, or spent from physical
effort. It is the image of an athlete who is spent after giving his
whole-hearted effort in an athletic contest. The word striving is the Greek
word agonizomenos, meaning to be combative in a game, to contend, or
strive earnestly (cf. 1 Cor. 9:25). It has the implication of giving oneself in
maximum effort. It, thereby, speaks of the intensely of the effort. Both words
are used of Paul’s effort for the proclamation of the mystery, the truth for
today. It clearly speaks of the effort required to perform the duties of his
office. It declares Paul’s personal involvement.
Second, he declares how he is able to perform such
effort: “according to His power”
(1:29). Paul did not labor in his own efforts. “Ministry is a divine-human effort.”[12] The
word according is the Greek
proposition kata, found with the accusative case, which denotes
horizontal motion, indicating a connection with Paul’s striving and the active
energy of God. Paul’s effort and God’s working are connected. The word
translated power is the Greek word energeia, were we get the English word energy. It means
efficacy, working, active energy, or operation. He energizes us in our efforts
to serve Him. God is the might of ministry. It “mightily works within me” (1:29). God works within us (cf. Phil.
2:13). He is the force that was transmitted to Paul (and us), to have an
effective ministry.
The summary of Paul’s ministry
is to proclaim Christ according to the wisdom of the mystery; to perfect
believers in Christ was its object; and the means was by the power of God in
conjunction with Paul’s labor. In Ephesians 3:7 this energy is a part of grace
that is given to him, as it is to us (cf. 1 Cor. 15:10). Paul never allows one
to think that he strives or labors in his own energy. He is a co-laborer with
Christ.
[1] S. Lewis
Johnson, “Studies in Colossians—Part V: The Minister of the Mystery, BIB-SAC,
July 62, 233.
[2] Ernest
Campbell, COLOSSIANS, 77.
[4] Murray J. Harris, EXEGETICAL GUIDE TO THE GREEK NEW TESTAMENT:
COLOSSIANS AND PHILEMON, (Nashville
[5] John Eadie,
COLOSSIANS, 102.
[7] Ernest
Campbell, COLOSSIANS, 78.
[9] John Eadie,
COMMENTARY ON THE EPISTLE TO THE EPHESIANS, [Grand Rapids MI
[10] Ernest
Campbell, COLOSSIANS, 78.
[12] Gromacki, STAND PERFECT IN WISDOM, 86.
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