Colossians 1:28 We proclaim (1PPAI) Him admonishing (PAPMPN) every man & teaching (PAPMPN) every man with all wisdom, so that that we may present (1PPAS) every man complete in Christ.  (NASB: Lockman)

"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.

"We” is emphatic which stands in contrast to the false teachers who by implication proclaimed someone beside Christ. "We" would include Timothy (1:1) and Epaphras (see note Colossians 4:12).

"Proclaim" (promulgate, make known by open declaration, utter openly, make public, declare with honor, give official notice of) (present tense = continual action) (kataggello 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. 

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)

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 17:1-3) 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." (see notes Philippians 1:17; Philippians 1:18)

False teachers exalted themselves and their great “spiritual” attainments. They preached a Philosophy (see note Colossians 2:8) but Paul preached a Person. The false teachers had lists of rules and regulations (see notes Colossians 2:16;
Colossians 2:20; Colossians 2:21), 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) 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.

Noutheteo  is used 8 times in the NT (Acts; Romans;1 Corinthians; Colossians 2x; 1 Thessalonians 2x; 2 Thessalonians) and in the NAS is translated as - 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 1 Cor. 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 (1 Cor. 4:14-15)...Similarly a congregation admonishes or corrects whether by its pastors (1 Th. 5:12) or by the reciprocal brotherly ministry of the members exercising pastoral oversight with a sense of congregational obligation (1 Th. 5:14). This may be a correcting of the refractory (2 Th. 3:15), but in (Titus3:10) 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 (for discussion of use in 1Samuel 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"  (see note Romans 15:14), and all believers are called to exercise this ministry with one another (see note Colossians 3:16). 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

"It 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. Ephesians 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, 1 Sam. 2:24, he failed to admonish them, 3:13, LXX. Pastors and teachers in the churches are thus themselves admonished, i.e., instructed and warned, by the Scriptures, 1 Cor. 10:11, so to minister the Word of God to the saints, that, naming the Name of the Lord, they shall depart from unrighteousness, 2 Timothy 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 2:22-25)

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) (click for in depth discussion)

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." (Romans 15:14) (click in depth note)

In a 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” (see note on 2 Timothy 3:16), 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 note Colossians 3:16), 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. Page 329. Chicago: Moody Press) (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" (1 Corinthians 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." (see note Ephesians 6:4) (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) and of the church body in general (Col 3:16), providing that they are able to admonish others (Ro 15:14)."

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." (1 Thessalonians 5:12,14)

"And yet do not regard him as an enemy, but admonish him as a brother." (2 Thessalonians 3:15)

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) (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..."". (see note Matthew 5:2).

Paul like a relay runner wrote to the next runner, 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." (see note 2 Timothy 2:2)

Teaching is the orderly presentation of Christian truth for converts so that they may know how to grow. (cf note 1 Peter 2:2)

Teaching is the responsibility of every believer (see note Colossians 3:16), is part of the Great Commission (Mt 28:20) and is especially the responsibility of church leaders for Paul instructs that “An overseer must be...able to teach” (1Ti 3:2). Heresy flourishes where sound Christian teaching lags.

Didasko is teaching in such a way as to shape and influence the understanding and the will of the one talk. 

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)

Paul not only preached Christ, but he also “taught Christ,” for in Christ are “all the treasures of wisdom and knowledge” (see note Colossians 2:3). 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 notes 2 Peter 1:3; 2 Peter 1:4).

Wisdom (sophia) (Click here for in depth word study of sophia) 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).

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) 

"It is our single aim to present every man fully and perfectly taught in Christ " (Lightfoot)  

"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 is hina, marking the purpose of the admonishing, etc. The purpose of Paul's ministry was to bring people to maturity in Christ, not dependence upon himself.

As Eadie says this is

"A glorious aim, the noblest that can stimulate enthusiasm, or sustain perseverance in suffering or toil." 

Here 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.

Does your church have a purposed, Biblically based follow up 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? This was Paul's passionate burden for those he had led to His Savior...do you share his passion?

Present (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 from pará = near + hístemi = place, stand) literally means to place or stand beside and then to present with the idea of yielding that which is presented to the disposal of the one it is presented to.

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) 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" (see note Colossians 1:22) In other words, here Paul uses paristemi to express the purpose of the reconciliation accomplished by Christ. The pr