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.
"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