AND WE PROCLAIM HIM: hon emeis
kataggellomen (1PPAI):
(Acts 8:5, 13:5, 15:36, 16:17, 17:3, 17:13, 17:23, Ro 1:8, 1Cor 2:1,
11:26, Php 1:18)
"Him we preach and proclaim."
(Amplified)
"This Christ we, the Apostles and
Evangelists, proclaim without distinction and without reserve. We know
no restriction either of persons or of topics" (Lightfoot)
"So, naturally, we proclaim
Christ!" (Phillips)
The Greek reads literally "Him
we proclaim" laying appropriate emphasis on Christ. Paul does not
proclaim politics, philosophy, a system of theology, a Weltanschauung
or a theory of knowledge. He didn't preach himself, his
opinions, even lots of entertaining stories or illustrations. He
preached Jesus. He proclaimed a Person because Christianity is Christ.
We too are called to testify of our risen Lord (cf. Acts 1:8, “my
witnesses”).
Writing to the Corinthians Paul
reminded them of the main message of the God-Man declaring
"we
preach
Christ
crucified,
to Jews a stumbling block, and to Gentiles foolishness but to those
who are the called, both Jews and Greeks, Christ the power of God and
the wisdom of God." (1Cor 1:23, 24)
J Vernon McGee adds that
"The gospel is not what we preach,
but it is whom we preach. No man has ever preached the gospel who
hasn’t preached Christ. Jesus Christ is the gospel. He is eternal
life. John wrote that he was going to show us eternal life, that he
had seen eternal life (see
1Jn 1:1–2). Whom had John seen? He’d
seen Christ. And, my friend, today you either have Him or you don’t
have Him. The gospel is Christ—what He has done for us in His death
and resurrection and what He is going to do in the future."
Eadie eloquently writes that
"This Christ, so glorious in person and perfect in work—the incarnate
God—the bleeding peacemaker— the imperial governor of the universe—it
is He, none else, and none besides Him, whom we preach. Not simply His
doctrine, but Himself; and He was preached, not by Paul alone, but by
all his colleagues. This Christ is the one and undivided object of
proclamation; and if He be the hope of glory, no wonder that they
rejoice to proclaim Him wide and far, and on every possible occasion.
The apostolic preaching was precise and definite. It contained no
reveries about the heavenly hierarchy. It was overlaid by no tasteless
and tawdry declamation about invisible and worthless mysteries. It
dealt not in ascetic distinctions of meats and drinks. There was about
it none of those abstruse transcendentalisms in which the Colossian
heresiarchs seem to have indulged. It did not gratify the morbid and
curious, by prying into celestial arcana. It did not nourish a carnal
pride under the delusion of a “voluntary humility.” Nor did it
dethrone a Saviour-God, and substitute the worshipping of angels for
the faith, love, and homage due to Him. The one theme was Christ—“Him
first, Him last, Him midst.” Christ, as the one deliverer,
conferring pardon by His blood, purity by His Spirit, and perfection
by His pledge and presence, securing defence by His power, comfort by
His sympathy, and the hope of glory by His residence in the believing
heart; this Christ, as the only source of such multifarious and
connected gifts, we preach, and we preach with special tenderness and
anxiety. (A
Commentary on the Greek Text of the Epistle of Paul to the Colossians)
We is emphatic which
stands in contrast to the false teachers who by implication proclaimed
someone beside Christ. "We" would include Timothy (Col 1:1) and
Epaphras (Col 4:12-note).
Proclaim
(2605)
(kataggello
[word study] from
katá = intensifies the meaning + aggelos = messenger) means
to promulgate or publicly declare and in this case to declare plainly
and openly the Christ, the focus of all ministry. Promulgate,
make known by open declaration, utter openly, make public, declare
with honor, give official notice of. The
present tense = continual
action. Paul knew that just as with initial salvation, so too with
subsequent maturation (sanctification) - the key to both is knowing
Christ, not knowing a system of theology, not memorizing 100's of
passages of Scripture, not doing more Bible studies...but knowing
Christ and so he continually proclaimed Christ.
Christianity is not a religion but a relationship. It's not a theology
so much as it is a Person, the Person of Christ. Maturity in Christ
necessitates being like Him in character. Believers are to continually
grow into the likeness of Christ. Not smarter sinners but more like
the Savior!
Dave Guzik says Paul
didn’t preach himself, or his
opinions, or even lots and lots of entertaining stories. He preached
Jesus.
Kataggello was a general term focusing on the extent to which
the proclamation extended and was not restricted to formal preaching.
Paul continually declared clearly, forcefully and authoritatively
Christ. The proclamation of the gospel is not the statement of a set
of doctrines of the faith, but the proclamation of a Person. One may
dissociate Buddha from his teaching, Confucius and others from theirs,
but Christ was His teaching. And so even after being flogged and
ordered not to speak further in the name of Jesus, Peter and the other
apostles "every day, in the temple and from house to house...kept
right on teaching and preaching Jesus
as the Christ." (Acts 5:42)
Kataggello - 18x in 18v -
Acts 3:24; 4:2; 13:5, 38; 15:36; 16:17, 21; 17:3, 13, 23; 26:23; Rom
1:8; 1 Cor 2:1; 9:14; 11:26; Phil 1:17f; Col 1:28. NAS = announced(1),
proclaim(7), proclaimed(5), proclaiming(5).
The NT uses of kataggello
are especially concentrated in Acts (Click
for the11/18 NT uses),
which surely suggests something about what the activity that the
modern church (specifically the individual members of the body of
Christ) should be about
Luke also records that "Philip
went down to the city of Samaria and began proclaiming Christ
to them....(and later) Philip opened his mouth, and beginning from
this Scripture he preached Jesus to (the Ethiopian eunuch)."
(Acts 8:5, 35)
Paul practiced what he preached
for after he regained his sight and took sustenance, he "immediately
began to proclaim Jesus in the synagogues, saying, "He is the Son of
God." (Acts 9:20)
Paul did not fearlessly went
into the synagogue of the Jews in Thessalonica
"and for three Sabbaths reasoned with them from the Scriptures
explaining and giving evidence that the Christ had to suffer and rise
again from the dead, and saying, "This Jesus whom I am proclaiming
to you is the Christ." (Acts 17:1, 2, 3) adding later that "we
preach Christ crucified, to Jews a stumbling block, and to
Gentiles foolishness." (1Cor 1:23)
Paul was a purpose driven man
declaring to the Philippians that although some
"proclaim
(kataggello) Christ out of selfish ambition, rather than
from pure motives, thinking to cause me distress in my imprisonment.
What then? Only that in every way, whether in pretense or in truth,
Christ
is
proclaimed
(kataggello); and
in this I rejoice, yes, and I will rejoice." (Php 1:!7, 18-see
notes
Php 1:17;
Php 1:18)
False teachers exalted themselves and their great “spiritual”
attainments. They preached a Philosophy (Col 2:8-note)
but Paul preached a Person. The false teachers had lists of rules and
regulations (Col 2:16-note;
Col 2:20-note;
Col 2:21-note),
but Paul presented Christ. What a contrast between the ministry of
darkness and the ministry of light! One enslaves, the other liberates.
True freedom is in Christ alone.
ADMONISHING: nouthetountes
(PAPMPN): (Acts
20:31, Col 3:16, 1Th 5:14, 2Th 3:15)
"warning and admonishing everyone
and instructing everyone" (Amplified),
"We admonish every man and
instruct every man " (Lightfoot)
"We warn everyone we meet"
(Phillips)
Admonishing
(3560)
(warning, cautioning, gently reproving, exhorting) (noutheteo
from noús = mind + títhemi = place) (see also
Nouthesia) literally means to
place in the mind and so to warn or give notice to beforehand
especially of danger or evil. The idea is to lay it on the mind or
heart of the person, with the stress being on influencing not only
the intellect, but also the will, emotions and disposition. The idea
is to counsel about avoidance or cessation of an improper course of
conduct.
Noutheteo
is in the
present tense which indicates
Paul was continually admonishing, warning, cautioning, etc
English dictionaries state that
to admonish is to indicate duties or obligations to; to
express warning or disapproval to especially in a gentle, earnest,
or solicitous manner; to give friendly earnest advice or
encouragement to; to reprove firmly but not harshly; to advise to do
or against doing something; warn; caution.
Noutheteo describes
"putting sense into someone’s head", alerting them of the serious
consequences of their actions and does not mean being judgmental or
critical in a superior manner but instead imparting a caring kind of
warning against danger.
Guzik adds...
Some translate warning
“counseling.” The ancient Greek verb nouthetountes means, “to impart
understanding,” “to lay on the mind or the heart.” The stress is on
influencing not only the intellect, but also the will and disposition.
It describes a basic means of education. The work of warning - or
helping to impart understanding - was a passion for Paul in ministry
(Acts 20:31). It is also the job of church leaders (1Thessalonians
5:12) and of the church body in general (Colossians 3:16), providing
that they are able to admonish others (Romans 15:14).
Noutheteo - 8 times
in 8v - Acts 20:31; Ro 15:14; 1 Cor 4:14; Col 1:28; 3:16; 1 Thess
5:12, 14; 2 Thess 3:15). NAS = admonish, 5; admonishing, 2;
give...instruction, 1. In KJV it is translated - admonish, 4; warn,
4.
The TDNT says that
noutheteo (and noun
Nouthesia)
"The verb (noutheteo) means “to
impart understanding,” “to set right,” “to lay on the heart” “to
impart understanding (a mind for something)". The stress is on
influencing not merely the intellect but the will and disposition. The
word thus acquires such senses as “to admonish,” “to warn,” “to
remind,” and “to correct.” It describes a basic means of education. (didasko
= Provide instruction in a formal or informal setting = teach) often
linked with noutheteo/nouthesia, e.g... Socrates takes aside someone
who has unintentionally given a false account of something in order to
instruct and warn him. In the case of
didasko
the primary
effect is on the intellect, and someone qualified exercises the
influence. , Noutheteo however, describes an effect on the will
and disposition, and it presupposes an opposition which has to be
overcome. It seeks to correct the mind, to put right what is wrong, to
improve the spiritual attitude.1 “The basic idea is that of the
well-meaning earnestness with which one seeks to influence the mind
and disposition by appropriate instruction, exhortation, warning and
correction.”...Hence the dominant meanings “to admonish, warn, soothe,
remind, correct...Aiming both to ward off and to impel, noutheteo
takes place through the word... (noutheteo) is an
elementary means of education which the father uses...It does
not mean “to punish,” but through the word... to cause the appeal to
the moral consciousness to gain a hold over men and bring them to
repentance and shame, so that punishment is superfluous. In keeping
with pedagogic experience, however, the word can have the secondary
sense of actively affecting the mind, i.e., “to discipline”...Philo
and Clement of Alexandria speak about God or Christ warning,
censuring, and encouraging us in this way. The idea is not that of
punishment but of a moral appeal that leads to amendment. In this
sense it takes on the meaning “to discipline.” Philosophy, however,
does not use it technically for its own work. The LXX makes little use
of it; it means “to reprimand” in 1 Sam. 3:13, “to admonish” in Job
4:3, and “to correct” in Job 30:1; 36:12. The noun, which means
“admonition” or “correction,” is common in Philo, for whom it
represents divine warnings as distinct from divine punishments. The
group occurs in the NT only in Paul. In Eph 6:4 the noun
represents a means of Christian upbringing, i.e., the admonition or
instruction which will correct but not provoke. In 1Cor 10:11 God’s OT
judgments have pedagogic significance; they are written for our
instruction. (Noutheteo) denotes a pastoral function. The man
who by admonition and correction seeks to turn others from what is
wrong and to lay the good on their hearts is (Paul), the preacher of
the Gospel, the one who bears responsibility for the faith and life of
the primitive churches...Paul warns and teaches (Col. 1:28) with a
view to bringing believers to maturity in Christ. Admonition is a
central part of the cure of souls (Acts 20:31). Criticisms are
fatherly words of correction (1Cor. 4:14, 15)...Similarly a
congregation admonishes or corrects whether by its pastors (1Th. 5:12)
or by the reciprocal brotherly ministry of the members exercising
pastoral oversight with a sense of congregational obligation (1Th.
5:14). This may be a correcting of the refractory (2Th. 3:15), but in
(Titus 3:10) it represents an attempt to make the heretic aware of the
falsity of his position, a pastoral attempt to reclaim rather than a
disciplinary measure, though there is place for this if the
corrective word is of no avail. The pastoral use remains a common one
in the apostolic fathers." (modified from the "big Kittel" - Kittel,
et al: Theological Dictionary of the New Testament. Vol. 4, Page 1020.
Grand Rapids, MI: Eerdmans)
Noutheteo has the connotation of confronting with the intent of
changing one’s attitudes and actions.
The ISBE says that in
Scripture admonish conveys the idea...
"...of warning or guidance given
to persons through a reminder of certain principles by which they
should be living. If such counsel is heeded it will bring
prosperity, since the instruction is directed to a positive end for
the edification of the hearer. Admonition is not condemnation, and
when it adduces the biblical principles for Christian living it
forms a valuable element in spiritual discipline." (Bromiley,
G. W. The International Standard Bible Encyclopedia, Revised. Wm. B.
Eerdmans)
Noutheteo is used 9 times
in the Greek translation of the Hebrew OT, the
Septuagint (LXX), 8 of
those uses being in the book of Job - 1Sa 3:13; Job 4:3; 23:15; 30:1;
34:16; 36:12; 37:14; 38:18; 40:4; (for discussion of use in 1Sa 3:13
see below) . It was said of Job "Behold you have admonished many, And
you have strengthened weak hands." (Job 4:3)
Richards makes an
important distinction writing that...
"admonishing is a ministry
calling for much warmth and closeness. There is no hint of a distant
judgmentalism or of criticism launched from some height of supposed
superiority. Paul's admonitions were stimulated by a deep love for
young believers. His love was so deep that his admonitions were often
accompanied by tears. Paul does not see admonition as an exclusive
prerogative of leaders. The members of the body of Christ at Rome were
"competent to instruct [admonish] one another" (Ro 15:14-note),
and all believers are called to exercise this ministry with one
another (Col 3:16-note).
When we love our brothers and sisters and have a genuine concern for
their well-being, we can hardly hesitate to encourage them to live
godly lives and thus bring glory to the Lord." (Richards,
L O: Expository Dictionary of Bible Words: Regency)
Vines writes that
noutheteo
is used, (a) of instruction, (b) of warning. It is thus
distinguished from paideuo, “to correct by discipline, to train by
act,” Heb. 12:6; cf. Ep 6:4-
note. “The difference
between ‘admonish’ and ‘teach’ seems to be that, whereas the former
has mainly in view the things that are wrong and call for warning, the
latter has to do chiefly with the impartation of positive truth, cf.
Col 3:16; they were to let the Word of Christ dwell richly in them, so
that they might be able (1) to teach and ‘admonish’ one another, and
(2) to abound in the praises of God. “Admonition differs from
remonstrance, in that the former is warning based on instruction; the
latter may be little more than expostulation. For example, though Eli
remonstrated with his sons, 1Sa 2:24, he failed to admonish them, 1Sa
3:13, LXX. Pastors and teachers in the churches are thus themselves
admonished, i.e., instructed and warned, by the Scriptures, 1Cor.
10:11, so to minister the Word of God to the saints, that, naming the
Name of the Lord, they shall depart from unrighteousness, 2Ti 2:19-
note.” (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words.
1996. Nelson)
Trench adds that the idea
of
noutheteo
is the training by word—by the word of encouragement, when this is
sufficient, but also by that of remonstrance (an earnest presentation
of reasons for opposition or grievance), of reproof, of blame, where
these may be required; as set over against the training by act and by
discipline, which is paideía." (Trench,
R. C. Synonyms of the New Testament. Hendrickson Publishers. 2000)
Trench goes on to say
that admonishing is a most needful element of Christina
education. He says that noutheteo when the need calls for it can be
earnest and even severe and is much more than a feeble remonstrance
like the priest Eli gave to his worthless sons (1Sa 2:12).
Scripture records that
Eli was very old and he heard all that his sons were doing to all
Israel, and how they lay with the women who served at the doorway of
the tent of meeting. And he said to them, "Why do you do such things,
the evil things that I hear from all these people? No, my sons; for
the report is not good which I hear the LORD'S people circulating. If
one man sins against another, God will mediate for him; but if a man
sins against the LORD, who can intercede for him?" But they would not
listen to the voice of their father, for the LORD desired to put them
to death." (1Sa 2:22, 23, 24, 25)
The results of Eli's failure to
admonish are recorded in 1Sa 3:13
"For I have told him that I am about to judge his house forever for
the iniquity which he knew, because his sons brought a curse on
themselves and he did not rebuke (Greek Septuagint translates
this Hebrew word with noutheteo) them."
Beet comments that noutheteo
"includes all kinds of friendly discipline and training, as of a
father, brother, or companion; especially reproof with a view to
improvement."
Cremer says that the
fundamental idea of noutheteo is
"the well-intentioned seriousness
with which one would influence the mind and disposition of another
by advice, admonition, warning, putting right, according to
circumstances”
Warning and admonishing is
as critical for the leaders in the church as it was for Eli. Note
that warning and teaching belong inseparably together, as the
constant counterpart of knowledge and action.
Paul in his parting words to the
Ephesian elders reminded them that
"from among your own selves men
will arise, speaking perverse things, to draw away the disciples
after them" and therefore they had to "be on the alert,
remembering that night and day for a period of three years (note
what Paul did for 3 years!
Is this an active aspect of
ministry in the modern day church?)
I did not cease to
admonish
(noutheteo) each one with tears." (Acts 20:30, 31)
Note that in this passage Paul
gives us a model to imitate when we admonish. In verse 31 Paul
clearly demonstrates a spirit of humility ("with tears") Paul was
not unsympathetic, mean-spirited, or callous with them, and
neither should we be when we
are called to admonish one another.
Paul exhorted the Colossian
saints to
"Let the word of Christ richly
dwell within you, with all wisdom teaching and
admonishing
one another..." (Colossians 3:16-note)
When Christ's word is richly
dwelling in God’s people they are wise and discerning and
"enabled" to admonish one another.
Paul wrote to the Roman
saints letting them know that he was
"convinced that you yourselves
are full of goodness, filled with all knowledge, and able also to
admonish
one another." (Ro 15:14-note)
John Eadie (A
Commentary on the Greek Text of the Epistle of Paul to the Colossians)
“Reminding every man, and
teaching every man in all wisdom.” (cp Col 3:16-note).
The two participles, as might be expected, have been variously
distinguished. [Nouthesia, Eph. 6:4-note]
There is no warrant in the context for translating this first term by
the Latin corripientes—as in the Vulgate; as if the apostle
meant to say, either that men in sin needed to be rebuked, or that
false teachers were subjected by himself to severe and merited
castigation. Theophylact, followed by De Wette and Olshausen, refers
the first term to practice—epi tes praxeos, and the second to
doctrine—epi dogmaton. According to Steiger, the one marks the early
communication of Christian truth, and the latter characterizes fuller
instruction. By Huther the heart is supposed to be concerned in
nouthetoutes, and the intellect in didaskontes. Meyer affirms that the
two words correspond to the cardinal injunction of the gospel—metanoeite
(present
imperative)
and pisteuete
(present
imperative)
—repent and believe (cp Mk 1:15, 6:12 Mt 3:2, 4:17, 11:20, Lk 11:32,
13:3, 4, 5, 15:7, 10, 24:47, Acts 2:38, 3:19, 11:18, 17:30, 20:21,
26:17, 18, 19, 20, 2Co 7:9, 10, et al - Ed note:
Why has "repentance" virtually
disappeared from the modern gospel presentation? Woe!).
We are inclined to be somewhat eclectic among these opinions, and to
regard the first term as the more general, and the second as the more
special—the one (noutheteo) as describing the means employed to
arouse the soul and stimulate it to reflection, and the other as the
definite form of instruction which was communicated to the anxious and
inquiring spirit. The apostle warned every man—any one, every
one,—urged him as a sinner to bethink himself, to consider his danger,
as the victim of a broken law—and apprehending the certainty of safety
alone in Christ, to look at the adaptation of the gospel and the glory
of its evidence, and to submit to its paramount claims. And he taught
“every man”—gave him full instruction—left him in no dubiety (a
usually hesitant uncertainty or doubt that tends to cause
vacillation), but presented him with a correct and glowing sketch of
redemption by the cross.
In his note on the
Romans 15:14
passage John MacArthur
writes that noutheteo...
"is a comprehensive term for
counseling. In this context, it refers to coming alongside other
Christians for spiritual and moral counseling. Paul is not
referring to a special gift of counseling, but of the duty and
responsibility that every believer has for encouraging and
strengthening other believers. Tragically, many Christians today
have been convinced that competent counseling can only be
accomplished by a person who is trained in the principles of secular
psychology—despite the fact that the various schools of psychology
are, for the most part, at extreme odds with God’s Word and
frequently with each other. Although they may profess that “all
Scripture is inspired by God and profitable for teaching, for
reproof, for correction, for training in righteousness”
(2Ti 3:16-note),
many evangelicals—both those who give and those who receive
counseling—do not rely on the full sufficiency of God’s Word....
When God’s Word rules our hearts (cf Col 3:16-note),
His Holy Spirit makes us “rich in the true wisdom” and prepares us
to admonish one another, to “teach and help one another along the
right road.” The place for Christians to counsel and be counseled
is in the church. That is not, of course, to say that it must be
done in a church building, but that it be Christian counseling
Christian. That principle applies to general admonitions among
fellow believers, as Paul mentions in this text, as well as to
counseling regarding more serious and prolonged problems confronted
by a biblically oriented and spiritually gifted Christian minister."
(MacArthur,
J: Romans 9-16. Chicago: Moody Press
or
Logos)
(bolding added, reference link added)
Paul considered himself a
spiritual father to the local churches, and it was his duty to warn
his children --
"I do not write these things to
shame you, but to admonish you as my beloved children" (1Corinthians 4:14)
Children who are not warned can
get in a lot of trouble! Using the noun form (nouthesia) Paul
instructs fathers, writing...
"And, fathers, do not provoke
your children to anger; but bring them up in the discipline and
instruction (nouthesia) of the Lord." (Ep 6:4-note)
(Fathers, are you
warning your children?
It is critical for their well being in a amoral society which has
run amuck and scoffs at the life giving Biblical principles like
this one in Ephesians!)
In admonishment there is a
moral emphasis, in teaching a doctrinal emphasis.
The Wycliffe Bible commentary
says that
"The ‘doctor of souls’ has a warning and teaching ministry, not
self-centered but patient-centered."
Guzik
has a practical comment on
admonishing
noting that
"The work of warning - or helping
to impart understanding - was a passion for Paul in ministry (Acts
20:31). It is also the job of church leaders (1Thes 5:12-note)
and of the church body in general (Col 3:16-note),
providing that they are able to admonish others (Ro 15:14-note)."
Below are the final three
occurrences of noutheteo in the NT:
"But we request of you,
brethren, that you appreciate those who diligently labor among you,
and have charge over you in the Lord and give you
instruction (not merely to academic data imparted impersonally
but instruction for purpose of correcting and changing people =
teaching with an element of warning, designed to direct the sheep to
holy living)...14 And we urge you, brethren, admonish the
unruly, encourage the fainthearted, help the weak, be patient with
all men." (1Th 5:12-note,1Th
5:14-note)
"And yet do not regard him as an enemy, but
admonish him as a brother." (2Thessalonians
3:15)
F B Meyer - WATCHING FOR SOULS
(Col. 1:27, 28, cp Acts 20:31)
THE MINISTRY of warning should be
a recognized part of the work of the Church and of each individual
member. The foghorn warns the ship from the deadly rocks; the red
light warns the train of imminent danger; in the days of the plague
people were warned from infected areas: how much more should we, who
know the wrath of God which abides on those who refuse Christ, raise
our voice in warning. We should do it deliberately, earnestly,
patiently, and in reliance upon the Spirit of God to make our words,
however much they may be resented, the means of arresting the wicked
from the error of his ways, and those who are taking their first
steps in forbidden paths from pursuing them (Ezek. 33:7, 8, 9).
How wonderful it is that God does
not commission angels to carry His warnings and appeals; instead of
this, the work that angels might love to do is entrusted to men. It
is at our peril that we neglect our opportunities in this direction.
If the signalman is placed at a point where many lines of rail cross
or diverge, and he sleeps at his post, or neglects his duty, he may
be tried for manslaughter; and if we know of people in the immediate
circle of our influence who are in danger of ruining their physical,
moral, and spiritual well-being, we are bound to raise a warning
voice. If we saw, upon the upper reaches of a river, a boat full of
people hastening towards the rapids unheeding the danger, surely we
might be guilty of being an accessory in their destruction, if we
failed to do something to warn them of their peril.
Accompanying our words of
warning, there should be the clear reiteration of the Love of God.
He does not desire the death of a sinner, but rather that he should
turn from his wickedness and live. It is not enough to try and
prevent men from taking the wrong path, we must urge and allure them
to take the pleasant ways of righteousness and peace. All are
included in the love of God. Even sin cannot turn away His love,
which is like that described in the parable of the Prodigal Son, or
1Cor 13:4, 5, 6, 7-note
PRAYER - O God, we have left undone many things that we ought
to have done. Hands have been reached out for help which we have not
given; hearts have turned to us for sympathy which we have not
blessed. Forgive us, we pray Thee, and at whatever cost may we
follow Christ in His redemptive purpose. AMEN. (Our Daily Walk)
EVERY MAN: panta anthropon:
Thrice repeated, in order to emphasize the universality of the
Gospel and surely a thrust at the exclusiveness of those (Gnostics)
who advocated a system of truth designed from the intellectual few.
Christianity, however, knows no hopeless classes. Paul states and
repeats emphatically "EVERY MAN," and declares that thus wisdom is
used for the benefit of all. The goal of the Christian ministry is
not simply salvation, although that is extremely important, but
ultimately the presentation of the believer before the Father as
mature in Christ. A conception of evangelism which does not envisage
this is not in the Pauline tradition. The same may be said for the
teaching ministry. All in all this is “a very daunting task”,
impossible apart from divine enablement which Paul brings out in the
next verse.
Regarding "every man"
Eadie adds that
"The apostle warned every man—any one, every one,—urged
him as a sinner to bethink himself, to consider his danger, as the
victim of a broken law—and apprehending the certainty of safety alone
in Christ, to look at the adaptation of the gospel and the glory of
its evidence, and to submit to its paramount claims. And he taught “every
man”—gave him full instruction—left him in no dubiety, but
presented him with a correct and glowing sketch of redemption by the
cross. And this is done in all wisdom"
AND TEACHING EVERY MAN WITH
ALL WISDOM: kai didaskontes (PAPMPN) panta anthroponen
pase sophia: (Literally "in all wisdom")
"instructing everyone in all wisdom (comprehensive insight into the
ways and purposes of God)." (Amplified)
"We...instruct every man. We
initiate every man in all the mysteries of wisdom" (Lightfoot)
"and we teach everyone we can, all
that we know about him" (Phillips)
It is not enough to warn people; we
must also teach them the positive truths of the Word of God. How far
would we get in our travels if the highway signs told us where the
roads were not going? Not very far! It is good to win a man to Christ,
and then to warn him about the dangers ahead; but it is also important
to teach that convert the basic truths of the Christian life.
Teaching
(1321)
(didasko
[word study])
(holding discourse with others in order to instruct them, delivering
didactic discourses, imparting instruction, explaining doctrine,
explaining or expounding something to another, communicating to
another the knowledge of that of which he was before ignorant,
exhibiting or instructing by precept, example, or experience so as to
impress the listener's mind) (present
tense = continually teaching as
a habit of your life) (didasko = our word didactic =
designed or intended to teach) means to provide instruction in a
formal or informal setting.
The first use of didasko
describes
Jesus
going through all Galilee
teaching
(didasko) in their synagogues and proclaiming the gospel of the
kingdom..." (Mt 4:23)
And in His famous Sermon on the
Mount
He opened His mouth and began to
teach
them saying "Blessed..." (Mt 5:2-note).
Paul like a relay runner wrote
to the next runner (presenting a pattern for discipleship, cp 2Ti
3:10-note),
Timothy,
the things which you have heard from me in the presence of many
witnesses, these entrust to faithful men, who will be able to
teach
(didasko) others also. (2Ti 2:2-note)
Teaching
is the orderly presentation of Christian truth for converts so that
they may grow in respect to salvation (cf 1Pe 2:2-note)
Teaching
is the responsibility of every believer (Col 3:16-note),
is part of the Great Commission (Mt 28:20 - notice Jesus did not say
"Go and make converts!" but "disciples" Mt 28:18, 19) and is
especially the responsibility of church leaders for Paul instructs
that “An overseer must be...able to teach” (1Ti 3:2, cp 2Ti 2:2-note,
2Ti 2:24-note,
cp Acts 20:28, 29, 30, 31, 32). Heresy flourishes when sound
doctrine flounders!
Didasko is teaching in
such a way as to shape and influence the understanding and the will of
the one taught.
The difference between “admonishing” and “teaching” is
that the former has especially in view things that are wrong and call
for warning, the latter has to do especially with the impartation of
positive truth. Paul made it his business to instruct men, as well as
to exhort them. Admonishment, exhortation and warning are of little
use where there is no sound instruction and a careful inculcation of
the Truth.
J Vernon McGee wrote that
"I believe there are two commands
here for ministers today—these are two things we should be doing. We
are to preach the gospel in order to win sinners to Christ and
to save them from the wrath that is to come, and we are to teach
every man in all wisdom.
In other words, we are to seek to build up men and women
so that they may grow in
grace and be faithful members of the
body of Christ; they are to be encouraged to serve Christ in the local
assembly. I am told that my teaching of the Bible helps the local
churches, and that is the reason I have the support of so many pastors
across this country. If I am not doing that, then I would have to say
I am not fulfilling my ministry. (McGee,
J V: Thru the Bible Commentary: Thomas Nelson)
(Comment: Is it any wonder that years after Dr McGee's death,
his ministry remains vital and active on the radio and in print!)
Paul not only preached Christ, but
he also “taught Christ,” for in Christ are “all the treasures of
wisdom and knowledge” (Col 2:3-note).
It was not necessary to introduce a new teaching, for all that a
believer needs to know (and needs period) is found in Christ (cf 2Pe
1:3, 4-note).
Wisdom
(sophia
[word study]) is the
right use of knowledge and in Scripture is the ability to apply the
knowledge of God's will to real life situations. The false teachers
promised to give people a “hidden wisdom” that would make them members
of the “spiritual elite.” But all true spiritual wisdom is found only
in Christ. So Paul's purpose was not to fill his disciples with
knowledge but to assure that they possessed the wisdom necessary for
making decisions so that they might walk in a manner worthy of the
Lord, pleasing Him in all respects.
Nelson's Illustrated Bible
Dictionary notes that
"The biblical concept of wisdom...is
quite different from the classical view of wisdom, which sought
through philosophy and human rational thought to determine the
mysteries of existence and the universe. The first principle of
biblical wisdom is that people should humble themselves before
God in reverence and worship, obedient to His commands." (Youngblood,
R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers.
Nelson's New Illustrated Bible Dictionary)
MacArthur comments that
"Admonishing and teaching must be done with all wisdom. This is
the larger context....wisdom refers to practical
discernment—understanding the biblical principles for holy conduct.
The consistent pattern of Paul’s ministry was to link teaching
and admonishment and bring them together in the context of the
general doctrinal truths of the Word. Doctrinal teaching was
invariably followed by practical admonitions. That must also be the
pattern for all ministries."
Webster defines "wisdom"
as
"the right use or exercise of knowledge; the choice of laudable ends,
and of the best means to accomplish them. This is wisdom in
act, effect, or practice. If wisdom is to be considered as a
faculty of the mind, it is the faculty of discerning or judging what
is most just, proper and useful, and if it is to be considered as an
acquirement, it is the knowledge and use of what is best, most just,
most proper, most conducive to prosperity or happiness. Wisdom
in the first sense, or practical wisdom, is nearly synonymous with
discretion. It differs somewhat from prudence, in this respect;
prudence is the exercise of sound judgment in avoiding evils;
wisdom is the exercise of sound judgment either in avoiding evils
or attempting good. Prudence then is a species, of which wisdom is the
genus." (MacArthur,
J. Colossians. Chicago: Moody Press
Vincent adds comments that the phrase
"In every form of wisdom" is "opposed to the idea of esoteric (=
inner; that which is profounder and more abstruse, and which is
reserved only for the cultivated few who can receive it) and exoteric
(outer: that which is more rudimentary and simple, and adapted to the
popular comprehension) wisdom represented by the
false teachers; higher knowledge for the few philosophic minds, and
blind faith for the masses. In Christian teaching the highest wisdom
is freely open to all."
Lightfoot comments on sophia
writing that
"The Gnostic spoke of a blind faith for the many, of a higher gnosis
for the few. St Paul declares that the fullest wisdom is offered to
all alike. The character of the teaching is as free from restriction,
as are the qualifications of the recipients."
Eadie comments that "with
all
wisdom"
means
"To preach the gospel so as to guide the wandering sinner to Christ—to
drive him from all refuges of lies, and urge him to embrace a free and
full salvation—to enlighten, comfort, strengthen, and refresh the
children of God, is seen to be a task demanding consummate wisdom,
when we consider the endless varieties of character and temperament,
the innumerable sophistries of the human heart, and the ever- changing
condition and events of our brief existence. Yet, while Christ
crucified is the theme of every address, such uniformity of doctrine
does not imply sameness of argument or tedious monotony of imagery and
illustration. There may be, and there will be, in this wisdom,
circumstantial variety in the midst of essential oneness—for the
truth, though old, is ever new.
S Lewis Johnson adds in
regard to "all wisdom",
"Paul’s Old Testament was not like the Bible of so many Christians
today—dog-eared in the Psalms and clean in Romans. The whole counsel
of God was the subject of his ministry. The aim of the apostle is the
aim of God, as the purpose clause, introduced by the hina (AV,
“that”), indicates. (Bibliotheca Sacra, page 235, 1962).
John Eadie on "in all
wisdom" (A
Commentary on the Greek Text of the Epistle of Paul to the Colossians)
“In all wisdom” Estius and
Rosenmüller, Pierce and A. Clarke, following the Latin Fathers,
blunder when they take these words to denote the object of the
teaching; for in the New Testament that object is governed in the
accusative. Mark 6:30, 12:14; Luke 20:21; John 14:26; 1Ti 4:11; Tit.
1:11. Röell combines both this view and the following one. Chrysostom
rightly renders en by meta. See the phrase explained under Ep 1:8. It
is probably to be joined to the latter or principal participle, and
points out the mode or spirit of the apostle's teaching. 1Cor. 3:10.
The apostle rejects, indeed, one species of wisdom—that which
so often assumed the self satisfied name of philosophy (Col 2:8); but
still he felt the necessity of employing the highest skill and
prudence in discharging the duties of his office. 1Cor 2:4. To preach
the gospel so as to guide the wandering sinner to Christ—to drive him
from all refuges of lies, and urge him to embrace a free and full
salvation—to enlighten, comfort, strengthen, and refresh the children
of God, is seen to be a task demanding consummate wisdom, when
we consider the endless varieties of character and temperament, the
innumerable sophistries of the human heart, and the ever-changing
condition and events of our brief existence. Yet, while Christ
crucified is the theme of every address (1Co 1:22, 23, 1:18, 2:2),
such uniformity of doctrine does not imply sameness of argument or
tedious monotony of imagery and illustration. There may be, and there
will be, in this wisdom, circumstantial variety in the midst of
essential oneness—for the truth, though old, is ever new.
And the apostle dwells on the
individualizing character of the gospel, and repeats the words “every
man.” There is in this probably a special reference to the partial
views of those who were disturbing the Colossian church. The apostle
felt an undying interest in every man, whatever his character or
creed—every man, whatever his race or lineage—every man, whatever his
colour or language—every man, whatever his class or station; every
living man on earth shared in his sympathies, had a place in his
prayers, and, so far as the sphere of his personal teaching extended,
might receive the impress of his counsels, and the benefit of his
instructions.
THAT WE MAY PRESENT EVERY
MAN COMPLETE IN CHRIST: hina parastesomen (1PAAS) panta
anthropon teleion en Christo: (Col
4:12, Eph 4:12, 13)
that we may present every person mature (full-grown, fully
initiated, complete, and perfect) in Christ (the Anointed One).
(Amplified)
so that, if possible, we may bring
every man up to his full maturity in Christ." (Phillips)
in order to bring each one into
God’s presence as a mature individual in union with Christ
(GNB)
that we may present every man
fully mature in Christ Jesus. (Wuest)
That
(hina) - In order that. This marks the purpose of the
proclaiming, admonishing, teaching, etc. The purpose of Paul's
ministry was to bring people to maturity in Christ, not dependence
upon himself (or upon their "self"!). A supernatural walk calls for
supernatural power.
So Paul says in essence his purpose
is spiritual maturity. The sphere of this maturity is "in Christ."
As Sinclair Ferguson says...
In a word, maturity equals
Christlikeness. No other standard may be allowed to substitute.
All other standards will be lesser, man-made alternatives that
disguise the all-demanding standard God sets before us in the
Scriptures.
Zeal, knowledge, orthodoxy, and success would be easier standards by
far. What would be particularly attractive about them, of course, is
that we could measure ourselves and others against them with some
degree of satisfaction in our own performance. We might even, in this
case, be obviously more mature than others!
But God's standard is none of these things. The only thing that
counts, according to Paul, is being like Jesus.
Are you growing more and more like Him?
Then you are maturing as a
Christian. But then and only then...
Nothing has impressed me more in
recent years than this: if I were only more intimately and sensitively
familiar with God's Word; if I had read and studied it more, weighed
its meaning and applied its truth to my own life more—how much more
useful my service in the kingdom of God would have been! In witnessing
my words would have been more faithful, in counseling I would have
been better able to reach into people's deepest and most hidden needs
with the help of the Spirit; in personal holiness I would have been
more conformed to the image of my Savior. I would have seen more of
the answer to His prayer for me: "Sanctify them by the truth; your
word is truth" (Jn. 17:17)....
spiritual maturity was the great
purpose of the apostles' ministries. It lay at the nerve center of
apostolic, New Testament Christianity.
What about us? Is bringing
others to maturity our great goal? Do we long to present them mature
in Christ? Do we labor for that, struggling with all the energy of God
that works powerfully in us
(Col. 1:28, 29)? That will be true only if maturity is one of the
goals of our own Christian lives. That is where we need to start. And,
if we have not started, or, having started have fallen by the way,
there is no time like the present for us to pay attention to the
exhortation of God's Word: "Let us—go on to maturity" (Heb. 6:1).
(Discipleship Journal. Issue 24. Nov/Dec, 1984)
Guzik
The goal of Paul’s ministry was to
bring people to maturity in Christ, not dependence upon himself.
John Eadie (A
Commentary on the Greek Text of the Epistle of Paul to the Colossians)
“In order that we may present
every man perfect in Christ.”
A glorious aim—hina—the noblest
that can stimulate enthusiasm, or sustain perseverance in suffering or
toil. The Iesou of the
Textus Receptus (KJV has "perfect in Christ Jesus") is
not supported by full authority. The phrase “perfect in Christ”
does not simply mean perfect in knowledge, because of this previous
teaching, as Chrysostom and Calvin supposed; for the effect of such
knowledge is moral in its nature, and sanctifying in its effect (Ed:
I.e., it affects or at least should effect our Christian conduct.). Jn
17:3 (Ed: where "know" = ginosko = knowing Him by experiencing
"life" with Him and from Him!). Such perfection is in Christ in
fellowship with Him (see discussion of phrase
in Christ),
is derived from Him, and consists in likeness to Him (Ro 8:29-note).
The verb (paristemi)
occurs in Col 1:22-note,
and in a clause of similar import. The time of presentation is
described under Eph. 5:27-note.
The object of his preaching was to save every man. He was contented
with nothing less than this, and nothing else than this was his
absorbing motive. Not that every man was perfected whom he had
endeavored to instruct, but such was his avowed object.... Clement of
Alexandria takes panta in the sense of holon—the man entire—soul,
body, and spirit. And the gaining of that object cost the apostle no
small pains and labour.
In this section we see the emphasis
which Paul placed on follow-up work. He felt a real sense of
responsibility toward those whom he had pointed to the Savior and was
not satisfied to see souls saved and then to move on. He wanted to see
saints grow from babes into maturity in Christ (cp Heb 5:12-note,
Heb 5:13, 14-note,
1Pe 2:2-note)
Does your church have a purposed,
Biblically based follow up (genuine discipleship) program for
every new convert, taking them from the elementary teaching about the
Christ and helping them press on to maturity and become complete in
Christ? (Php 3:14-note)
This was Paul's passionate
burden for those he had led to His Savior...do you share his passion?
Present
(3936)
(paristemi
[word study]
from para = near, beside + histemi = place, set)
literally means to place or set beside or near and hence to place at
someone's disposal. To
present with the idea of yielding that which is presented to the
disposal of the one it is presented to.
Paristemi means to present oneself for service or to put at the
service of (sometimes translated "help" Ro 16:2-note).
To bring before, to
yield to another, to place a person at the disposal of another, to
set, place or introduce into the presence or before the face of a
superior
Paristemi was used as a technical term (especially in the Greek
Septuagint) for a priest’s placing an offering on the altar. Thus it
as if Paul pictures himself as a priest offering up "sacrifices" to
God, although here not dead sacrifices, but living saints. Further he
does not want to offer up "blemished sacrifices" but he wants them to
be "perfect" sacrifices, mature, full-grown, adult Christians.
Speaking in in terms of the return of Jesus, Paul conveys a parallel
thought in (1Thes 2:19, 20-note)
writing "who is our hope or joy or crown of exultation? Is it not even
you, in the presence of our Lord Jesus at His coming? For you
are our glory and joy."
Paristemi was also a legal term meaning “to bring” someone
before the magistrate or judge.
Paul used the same verb earlier
instructing the saints that Jesus "has now reconciled you in His
fleshly body through death, in order to
present
you before Him holy and blameless and beyond reproach" (Col 1:22-note)
In other words, here Paul uses paristemi to express the purpose
of the reconciliation accomplished by Christ. The presentation Paul
seems to be alluding to is that final day when "every
man"
who is a believer will stand before the judgment seat of Christ "that
each one may be recompensed for his deeds in the body, according to
what he has done, whether good or bad." (2Cor 5:10)
SPIRITUAL
MATURITY
IN CHRIST
Complete
(5046)
(teleios
[word study] from telos = an end, a purpose, an aim,
a goal) means complete, mature, fully developed, full grown,
brought to its end, finished, wanting nothing necessary to
completeness, in good working order.
Teleios
signifies consummate soundness, includes the idea of being whole.
Interestingly the Gnostics used teleios of the one fully
initiated into their mysteries and that may have been why Paul used
teleios in this epistle.
