Jesus was our source of full maturity

JESUS WAS OUR SOURCE OF FULL MATURITY
EDITED BY GLENN PEASE
Colossians1:28 28
He is the one we proclaim,
admonishingand teaching everyone with all wisdom,
so that we may present everyonefully mature in
Christ.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Colossians 1:28 We proclaim (1PPAI) Him admonishing (PAPMPN) every man & teaching
(PAPMPN) every man “in every KIND of wisdom.” The Gnostic spoke of the blind faith
for the MANY of the higher Gnosis (knowledge) for the FEW. Paul declares that full
wisdom is offered to ALL alike."
href="http://studylight.org/lex/grk/view.cgi?number=3956&l=en"with all wisdom, so that
that we may present (1PPAS) every man complete in Christ. (NASB: Lockman)
Greek: hoHYPERLINK "http://studylight.org/lex/grk/view.cgi?number=3739"n
hemeiHYPERLINK "http://studylight.org/lex/grk/view.cgi?number=2249"s
kataggellomen (1PPAI) nouthetountes (PAPMPN) panta anthropon kai didaskontes
(PAPMPN) panta anthropon en pase sophia, hiHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=2443"na parastesomen (1PAAS) panta
anthropon teleion en ChHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=5547"risto;
Amplified: Him we preach and proclaim, warning and admonishing everyone and
instructing everyone in all wisdom (comprehensive insight into the ways and purposes of
God), that we may present every person mature (full-grown, fully initiated, complete, and
perfect) in Christ (the Anointed One).(Amplified Bible - Lockman)

Lightfoot: ‘This Christ we, the Apostles and Evangelists, proclaim without distinction
and without reserve. We know no restriction either of persons or of topics. We admonish
every man and instruct every man. We initiate every man in all the mysteries of wisdom.
It is our single aim to present every man fully and perfectly taught in Christ.
Moffatt: This is the Christ we proclaim; we train everyone and teach everyone the full
scope of this knowledge, in order to set everyone before God mature in Christ
NLT: So everywhere we go, we tell everyone about Christ. We warn them and teach
them with all the wisdom God has given us, for we want to present them to God, perfect
in their relationship to Christ. (NLT - Tyndale House)
Phillips: So, naturally, we proclaim Christ! We warn everyone we meet, and we teach
everyone we can, all that we know about him, so that, if possible, we may bring every
man up to his full maturity in Christ. (Phillips: Touchstone)
Wuest: Whom we are constantly announcing, admonishing every man and instructing
every man in every wisdom in that we may present every man fully mature in Christ
Jesus.
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
• Colossians 1 Resources - Multiple Sermons and Commentaries
"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 - "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 defense 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" from the context of this letter would appear to include Timothy
(Col 1:1) and Epaphras (Col 4:12-note).
Spurgeon on proclaim Him - That is, Christ; it is not so much what we preach as whom we
preach. We preach the Person of Christ: “Whom we preach,”
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."
Moule - The Greek word (kataggello) recurs with Christ as its living Object, Acts 17:3; Php
1:16; Php 1:18. (Colossians 1 Cambridge Bible for Schools and Colleges)
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
• Colossians 1 Resources
"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-note). 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)."
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 - 8 times in 8v in the NT- Acts 20:31; Ro 15:14; 1Cor 4:14; Col 1:28; 3:16; 1Th 5:12,
14; 2Th 3:15). NAS = admonish, 5; admonishing, 2; give...instruction, 1. In KJV it is translated -
admonish, 4; warn, 4.
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." Expository Dictionary of
Bible Words: Regency)
Vine 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-note; 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.” (Admonition, Admonish -
Vine's Expository Dictionary of NT Words)
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 paideia." (Synonyms of the New
Testament)
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)
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)
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 ) (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."
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:
EVERY MAN...
EVERY MAN...
EVERY MAN...
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" (Colossians 1 -
Eadie's Commentary on Colossians)
AND TEACHING EVERY MAN WITH ALL WISDOM: kai didaskontes (PAPMPN)
panta anthroponen pase sophia:
• Literally "in all wisdom"
WIN
WARN
TEACH
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.
Peake - Meyer points out that admonishing and teaching correspond to the two main elements of
the evangelic preaching, repent and believe. (Colossians 1 Expositor's Greek Testament)
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 one's 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 5:2-3-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 - "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).
Amplified Version - "instructing everyone in all wisdom (comprehensive insight into the ways
and purposes of God)."
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. 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." (MacArthur, J. Colossians)
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."
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." (Colossians 1 - Vincent's Word Studies)
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. (Colossians 1 -
Eadie's Commentary on Colossians)
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)
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) (See discussion of the importance of observing the Scripture for this strategic
"term of purpose" - note that "hina" occurs 663 times in the NT giving you many opportunities
to practice interrogating this term of purpose!) - In order that. Webster says purpose is the
reason for which something is done. Here Paul delineates his purpose of 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.
Morgan - Therefore, the aim of this epistle, and, indeed, of all apostolic work is admonishing
and teaching every man toward the realization of perfection in Christ, because that issues in the
perfecting of the whole Church.”
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 - “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 (Ed: And it should be ours).... 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 labor. (Colossians 1 - Eadie's Commentary on
Colossians)
A SOAPBOX
APPEAL
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 this describe your church? Let's face it
discipleship is difficult work and requires time and energy (I know as I have done it! cp Paul's "I
labor, striving" Col 1:29) But frankly to not disciple is to disobey the "Great Commission" and
replace it with the "Great Omission!" (Read Mt 28:18-20 and note the only command is to make
disciples!) Where are the Paul's (the older men in your church) who are discipling the Timothy's
(the younger men, newly married, struggling with a growing family and job, etc)? I approached a
large popular church in my city which is led by what I refer to as the "young reformers," young
(30's), sincere, serious, Bibliocentric, Gospel focused men. I pointed out to these young leaders
that they had in their church probably 20-50 older mature men (especially older than 60), many
of whom were men of the book, leaders in their own right and with time on their hands. I
suggested they organize and challenge these men to first of all receive some basic training on
Bibliocentric disciple making (grounding them in serious Bible study, not just accountability
groups, especially using inductive Bible study). They listened politely, nodding their heads, but
in the end took absolutely no action. In retrospect, it seems the young Timothy's thought they
had solved the discipleship puzzle and were not really in need of the older "Paul's!" Sad, very sad
and very unbiblical. If you are a young pastor and have older men who have truly walked with
Jesus for 20 or 30 years (and I'm not talking about just filling a pew seat year after year, but
filling their heart and mind with the pure milk of the Word!), then I strongly suggest you pray
through Paul's words in Colossians 1:28-29 and see if the Spirit might not prompt you to
approach these men and ask their help to consider discipling a younger man. Notice I did not say
"mentor" (be a trusted guide) but "disciple" (make learners!) Personally, I think we need to keep

the Biblical vocabulary and the modern fad of mentoring is not a word even used in Scripture.
We need to make learners, filled with the Word, filled with Spirit, "in order that we may
present every man complete in Christ!"
THOUGHT - 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 in Col 1:28
is that final day when "every man" who is a believer will stand before the judgment seat of
Christ (bema) "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-note, Ro 14:10-12-note, cp Rev 22:12-note , Isa.
40:10-11; 62:11; Lk 14:12-14; 1Cor 3:13-15; Col. 3:22-25-note; 1Jn. 2:28),
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. Teleios means perfect, fully mature, full grown not babies, adult,
"of full age", consummate regarding human integrity and virtue, complete in mental and moral
character, wanting nothing necessary for completeness, absolute moral completeness in every
man, having attained the full limits of stature, strength and power within one's reach and thus
having reached the goal or desired end.

Teleios suggests attainment of the proper end of one's existence. In the present context, teleios
refers to attaining of spiritual maturity, "full grown" and like Christ. Teleios was employed by
the mystery religions and the Gnostics to describe those who had become possessors of the
secrets or knowledge boasted of by the particular religion. Trench adds that the "image of full
completed growth, as contrasted with infancy and childhood, underlies the ethical use of teleios
by Paul."
A T Robertson on teleios in Col 1:28 - Spiritual adults in Christ, no longer babes in Christ (Heb.
5:14), mature and ripened Christians (4:22), the full-grown man in Christ (Eph. 4:13).
(Colossians 1 - Robertson's Word Pictures of the New Testament)
Paul uses this same word "complete" (teleios) to describe Epaphras - "Epaphras, who is one of
your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for
you in his prayers, that you may (passive - may be made to, probably "divine passive" -
something the Spirit accomplishes - cp Jude 1:24-note) stand perfect (now, in this short life and
then, at the bema) and fully assured in all the will of God." (Col 4:12-note)
THOUGHT - Paul's Pattern for "Perfection" (Christlikeness not sinlessness) = Proclaim
Him, Pray for them, Present them.
Vincent - There may be in this word (teleios) a hint of its use in the ancient mysteries to
designate the fully instructed as distinguished from the novices. Peter uses the technical word
eye-witnesses which designated one admitted to the highest grade in the Eleusinian mysteries, of
those who beheld Christ's glory in His transfiguration, 2Peter 1:16-note. From this point of view
Bishop Lightfoot appropriately says: “The language of the heathen mysteries is transferred by
Paul to the Christian dispensation, that he may the more effectively contrast the things signified.
The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all
alike. In Christ every believer is teleios fully initiated, for he has been admitted as eye-witness of
its most profound, most awful secrets.” (See Lightfoot's comments on teleios) (Colossians 1 -
Vincent's Word Studies)
For example in the next chapter Paul writes that "we do speak wisdom among those who are
mature (teleios), a wisdom, however, not of this age, nor of the rulers of this age, who are
passing away. (1Cor 2:6)
Paul writes to the Philippian saints declaring "Let us therefore, as many as are perfect (teleios =
spiritual maturity which is not a state of sinless perfection but one of completeness, as the
maturity of an adult compared with that of an infant. Paul is describing those who as Christians
are "mature," as contrasted with "babes in Christ"), have this attitude; and if in anything you
have a different attitude, God will reveal that also to you. (Php 3:15-note)
Elsewhere Paul prayed for complete sanctification of believers, praying for the Thessalonians
"may the God of peace Himself sanctify (separate you from profane things, make you pure and
wholly consecrated to God, set apart for His holy uses) you entirely (through and through so that
nothing shall escape the sanctifying power); and may your spirit and soul and body be preserved
complete (with no deficiency in any part), without blame at the coming of our Lord Jesus
Christ." (1Th 5:23-note)
James also instructs us that God matures His children by the use of various trials which are for
"the testing of your faith (which) produces endurance. And let endurance (and steadfastness and
patience) have its perfect (teleios) result (have full play and do a thorough work), that you may
be perfect (teleios) (having reached maturity, lacking nothing to complete your character,

possessing consummate integrity and virtue) and complete (complete in all respects, whole in
every part, fully developed without blemish or defect), lacking in nothing." (James1:2-12 - see
notes James 1:2; 1:3; 1:4; 1:5; 1:6; 1:7; 1:8; 1:9; 1:10; 1:11; 1:12;)
Dearly beloved, persevere in the process of perfection and you will receive the crown of life. (Jas
1:12)
A T Robertson says that - Paul uses the term (teleios) in two senses as applied to Christians--
absolute perfection as here, which Paul denies having yet attained (Php 3:12-note), and relative
perfection in the sense of adults no longer babes (cf. Heb 5:14-note), which Paul claims for
himself and others (Php 3:15-note). There are those who claim instantaneous and absolute
perfection here and now (cp 1Jn 1:8), but they got no support and no comfort from Paul. . . . One
of the chief discouragements of every preacher is the lack of growth and dullness of
understanding on the part of those who should be able to grasp great spiritual truths, who have to
be given milk instead of solid food and sometimes skimmed milk at that. (cp Heb 5:12-note, Heb
5:13, 14-note, 1Pe 2:2-note)
Kenneth Wuest has this note on the word "perfect" writing that
the adjective (teleios) is used in the papyri, of heirs being of age, of women who have
attained maturity, of full-grown cocks, of acacia trees in good condition, of a complete
lamp stand, of something in good working order or condition... one perfect Theban
mill.” In the case of the chickens it means “soundness, freedom from sickness and
physical defect.” In the case of the mill, it describes it as being in good working order and
condition, that is, in such condition that the desired results would be obtained when it is
operated. In the case of the lamp stand, it speaks of the fact that all necessary parts are
included. To summarize; the meaning of the word includes the ideas of “full-growth,
maturity, workability, soundness, and completeness.” In the pagan Greek mystery
religions, the word referred to those devotees who were fully instructed as opposed to
those who were novices.
The verb (teleioō) refers to the act of bringing the person or thing to any one of the
aforementioned conditions. When applied to a Christian, the word refers to one that
is spiritually mature, complete, well-rounded in his Christian character.... In passing,
it might be well to note that the phrase “babes in Christ” as Paul uses it in the Greek (see
1Co 3:1, 2, 3, 4, 5, 6, 7, 8, 9, 10), does not mean “young converts,” but “Christians who
have not attained to a mature Christian experience.” It is a sad thing to see one who has
been a Christian for many years and who is still a babe in Christ, immature.
In Eph 4:13, 14HYPERLINK "/ephesians_414#4:14"-notes, we have the same contrast
between a perfect (teleios) man and children (nepios). But teleios has an added shade of
meaning here (in Eph 4:14). Not only does it refer to spiritual maturity by its contrast to
nepios which speaks of spiritual immaturity, but it speaks also of completeness. This
latter shade of meaning comes from the words in the context, “the measure of the stature
of the fulness of Christ.” The word “completeness” speaks of a well-rounded Christian
character, where the Christian graces are kept in proper balance. For instance, a Christian
who has much zeal but little wisdom to guide that zeal into its proper channels and
restrain it when necessary, is not a well balanced Christian, and not spiritually mature.
(Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans )

Paul was interested in believers not remaining spiritual babies (cf. 1Cor 3:1, 2ff) but in becoming
spiritually mature. The writer of Hebrews declares that "solid food is for the mature (teleios),
who because of practice have their senses trained to discern good and evil" (Heb 5:14-note) In
His sermon on the mount Jesus instructed those who would seek to be His disciples that "you are
to be perfect (teleios), as your heavenly Father is perfect (teleios). " (Mt 5:48-note)
The purpose for proclaiming Christ is that every man might first be saved and then that they
might reach the goal or the purpose for which they were created. In one sense (positionally) in
Christ (in Christ) every believer is teleios or "fully initiated". In the "mystery religions" the
initiate, after a long period of training and instruction, was allowed to be present at a
performance similar to a passion play. By means of the performance the initiate was to have an
experience of identification with his god. The instruction given previously enabled the initiate to
understand the play. To outsiders the ritual would have been a mystery.
Lightfoot adds that teleios "is probably a metaphor borrowed from the ancient mysteries, where
it seems to have been applied to the fully instructed, as opposed to the novices"
Pulpit Commentary - The philosophic Judaists affected this term considerably. Philo frequently
distinguishes between the “perfect” or “fully initiated” (teleioi) who are admitted to the sight of
God, and the “advancing” (Gal 1:14), who are candidates for admission to the Divine mysteries
and he makes Jacob a type of the latter, Israel of the former.
Gordon MacDonald - A disciple-grower must also never forget that the goal of discipling is to
present every man mature in Christ (Col. 1:28). Disciple-growers are not out to change people;
they are out to grow them. The gardener does not try by the force of his will to make peas into
roses. He merely cultivates the ground in which peas are planted, freeing them to become what
God meant them to be. (Discipleship Journal. Issue 30. 1985)
Phillips Brooks - The more earnestly you are at work for Jesus, the more you need times when
what you are doing for Him passes totally out of your mind, and the only thing worth thinking of
seems to be what He is doing for you. That is the real meaning of the days of discouragement
and self-contempt which come to all of us.
Experiencing God Day by Day...
Discipleship is personally transferring the full dimensions of your relationship with
Christ to the person you are walking with. It is not the imparting of spiritual disciplines as
much as it is acquainting another with a Person you love. Paul said that he would teach
and urge with all his strength that every person God placed in his life would come to
a complete experience of the person of Christ (Col. 1:29). He was not satisfied with
people becoming partially like Christ. He would not rest until those around him were
perfect, or complete, in Christ. That is, that the fruits of the Spirit were being fully
expressed through each life and the character of Christ was reflected in each person (Gal.
5:22-note).
We can mistake Christian activity with becoming like Christ. Christian activity and
Christlikeness are not the same things. We must not assume that because our friend
attends church and reads her Bible, she is growing as a Christian.
Christian activities are an important expression of your relationship with Christ. They can
lead you to a relationship, but the danger is assuming that your religious activity is the
relationship. If you are only encouraging those around you to attend Christian activities,

then you have not “discipled” them the way Paul did. You do your fellow Christians an
injustice by teaching them that Christian activity is equal to Christian maturity. Do not
rest until those around you have become “perfect” in Christ. If God has put new
Christians under your care, you have an obligation to “stay with them” until they have
reached Christian maturity.
S Lewis Johnson adds that "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 one mature and blameless 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, if I may be permitted the expression, this is for the Christian pulpit “a very daunting
task.” In fact, it is another of the impossibles of the New Testament, that is, impossible apart
from divine enablement. (Amen!) (Studies in the Epistle to the Colossians Part V- The Minister
of the Mystery -- By- S. Lewis Johnson, Jr.).
Make us all in Thee complete,
Make us all for glory meet,
Meet to appear before Thy sight,
Partners with the saints in light.
---Charles Wesley
(click to play hymn)
Doctrinal teaching was invariably followed by practical admonitions. Such should be the pattern
for all ministry that seeks to emulate the New Testament pattern.
R W Wall rightly points out that "Public gauges of success, whether large numbers of converts
or eloquent speech or architecturally elegant sanctuaries, are not effective measures of a
ministry’s importance. God calculates success by whether a congregation entrusted to the care of
a minister is spiritually fed (Ed: cp Jesus' own charge - Jn 21:15, 16, 17 - Are you feeding the
sheepor simply entertaining the sheep?) and fit to the end. Paul’s gospel not only provides
knowledge of God’s redemptive mystery but also equips the converted so as to present everyone
perfect in Christ. (Colossians 1 - IVP NT Commentary) (Bolding added)
Jeff Jernigan - "The process of maturing in Christ is not a program measured by
performance, but rather an ongoing journey measured by progress...God isn't interested in how
many devotionals we have had, how many Bible studies we have completed, how much time
we have spent in prayer, or how often we have witnessed if those disciplines are performed from
a sense of duty void of love. He is far more concerned with the progress of our relationship
with a living Savior. “But let him who boasts boast of this, that he understands and knows Me”
(Jer 9:24). Growing in love, joy, peace, patience, kindness, goodness, faithfulness,
gentleness, and self-control (Gal. 5:22-note, Gal 5:23-note) is the true measure of maturity in
Christ." (Jeff Jernigan: Discipleship Journal: Issue 60. 1999).
Bible Knowledge Commentary comments that "Paul preached the “fullness” of the gospel so
that believers could have the fullness of life Jesus promised (John 10:10). (Walvoord, J. F., Zuck,
R. B., et al: The Bible Knowledge Commentary. 1985. Victor )
Paul was no was no hit-and-run evangelist. During his ministry at Ephesus, “night and day for a
period of three years [he] did not cease to admonish each one with tears” (Acts 20:31). In the
final analysis, the work of a well-taught, mature, spiritually strong local congregation has a
far greater impact than massive evangelistic crusades (Ed: Dear faithful, at times dejected

or despairing pastor - read that sentence again and then contemplate eternity and 2Co
5:10). Paul's consuming passion, even at the risk of his life, was to see believers brought to
spiritual maturity.
Christian perfection is not sinlessness (cp 1Jn 1:8), but maturity, growing up unto Christ in all
things (Eph 4:15-note). The whole theme of Colossians is “Christ is all you need.” We are made
full in Him (Col 2:10-note), and that is all that is needed! How tragic when Christians substitute
man-made rules, disciplines, and rituals for the fullness we have in Christ! When we are born
again, we are positionally complete in Christ.
In an article on disciple making in Discipleship Journal (issue 30, 1999) the author writes that
A disciple-grower must also never forget that the goal of discipling is to present every
man mature in Christ (Col. 1:28). Disciple-growers are not out to change people; they
are out to grow them (Ed: Trusting the Spirit to grow them in grace as we feed them the
Word, Jn 17:17, 2Pe 3:18-note). The gardener does not try by the force of his will to
make peas into roses. He merely cultivates the ground in which peas are planted, freeing
them to become what God meant them to be."
Dr Anthony Evans writes "The job of the pastor is to quarterback the team, not to play every
position. Yet, he is ultimately responsible to “present every man mature in Christ” (Col. 1:28).
So many pastors are overloaded with counseling, administration, and a million other details, that
it’s no wonder their sermons are weak and the church’s influence in the lives of its members is
minimal.
These last 2 verses summarize why Paul existed = Paul does not preach a religion but a
relationship; not a dogma but a Person, Jesus Christ. Anything you know about Paul, you know
about the Lord Jesus Christ. The story in Acts 19 of the 7 sons of Sceva, who were trying to
practice demonic exorcism were recognized by the evil spirit in Acts 19:15 "I recognize Jesus,
and I know about Paul, but who are you?" The demon knew who Paul was because Paul knew
who Jesus was, and Jesus was the center of Paul's life. What would the demon say about your
and my life beloved?
We have all seen the television commercial for the Armed Forces that says "Be all that you can
be." It implies that if you join the Army, the Navy, the Air Force or the Marines, then you can be
all that you can be. But do you really believe that? Not really, but the message certainly has
strong appeal because everybody wants to be all that he can be. Paul however is saying that his
passion was to achieve this goal in all he encountered...that every man be all they can be! What
is your passion? Is it to see men and women grow in the grace and knowledge of our Lord and
Savior Jesus Christ (2Pe 3:18-note), conformed more and more to His image (Ro 8:29-note),
being transformed from glory to glory (2Co 3:18)? If that's your passion, you can be certain that
you will not lack God's power (see next verse) for that is the Father's passion also.
A Squash Or an Oak?
The following excerpt comes from an Editorial in the Brethren Missionary and is entitled "A
Squash Or an Oak?" - A new student once asked a College president if he didn't have a shorter
course to offer. The man of learning replied: "That depends upon what you want to make of
yourself. When God makes an oak, He takes a century. When he makes a squash, three months
will do." One reason why the Churches of our country have so many "squashes" and so few
"oaks" in their pulpits and in the mission fields, lies right here. In this pell-mell, hurry-up-and-

get-there age in which we are living, few young men and women have the grit to resist the spirit
of the age. Few have the determination and perseverance necessary to send them to the top. In
their impatience, they make "squashes" out of themselves-and, O, how the Church needs oaks!
(Note that this editorial was written in January, 1935! Things haven't changed much have they?).
How is your "garden" or "grove" growing, beloved?
><>><>><>
Perfect
in Christ Jesus
C H Spurgeon - Do you not feel in your own soul that perfection is not in you? (Ed: "Amen" or
"Oh my"!) Does not every day teach you that? Every tear which trickles from your eye, weeps
"imperfection"; every harsh word which proceeds from your lip, mutters "imperfection." You
have too frequently had a view of your own heart to dream for a moment of any perfection in
yourself. But amidst this sad consciousness of imperfection, here is comfort for you-you are
"perfect in Christ Jesus." In God's sight, you are "complete in him;" even now you are "accepted
in the Beloved." But there is a second perfection, yet to be realized, which is sure to all the seed.
Is it not delightful to look forward to the time when every stain of sin shall be removed from the
believer, and he shall be presented faultless before the throne, without spot, or wrinkle, or any
such thing? The Church of Christ then will be so pure, that not even the eye of Omniscience will
see a spot or blemish in her; so holy and so glorious, that Hart did not go beyond the truth when
he said-
"With my Saviour's garments on,
Holy as the Holy One."
Then shall we know, and taste, and feel the happiness of this vast but short sentence, "Complete
in Christ." Not till then shall we fully comprehend the heights and depths of the salvation of
Jesus. Doth not thy heart leap for joy at the thought of it? Black as thou art, thou shalt be white
one day; filthy as thou art, thou shalt be clean. Oh, it is a marvelous salvation this! Christ takes a
worm and transforms it into an angel; Christ takes a black and deformed thing and makes it clean
and matchless in his glory, peerless in his beauty, and fit to be the companion of seraphs. O my
soul, stand and admire this blessed truth of perfection in Christ.
DAISY CHAINS - I was an adult when I made my first daisy chain. Seated in a meadow with a
friend, we crafted delicate necklaces by joining daisies together. It was so absorbing that we
momentarily forgot about life's pressing needs. Afterward, however, those needs were still there,
urgent as ever.
That experience reminded me of a story I read about a woman who dreamed that she saw a
meadow next to a precipice that dropped hundreds of feet to the rocks below. Scores of blind
people were walking toward the edge. She tried to warn them, but there were too many. Then she
noticed others in the meadow who could see. But instead of warning the crowd, they sat on the
grass making daisy chains.
There's certainly nothing wrong with harmless pursuits and times of leisure. But are we so
absorbed with our own interests that we forget the countless people who are stumbling blindly
into hell?

Paul understood the urgency of such a situation. His constant focus was Christ. "Him we
preach," he wrote, "warning every man and teaching every man in all wisdom, that we may
present every man perfect in Christ Jesus" (Col. 1:28).
What are you absorbed with? Making daisy chains? Or making disciples? — Joanie Yoder (Our
Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights
reserved)
So send I you to hearts made hard by hatred,
To eyes made blind because they will not see,
To spend--though it be blood--to spend and spare not--
So send I you to taste of Calvary. --Clarkson
© 1966 Singspiration, Inc.
Wanted: Messengers to deliver the good news.
PERFECTIONIN CHRIST NO. 2581
A SERMON INTENDEDFOR READING ON LORD’S-DAY, JULY 31,
1898. DELIVERED BYC. H. SPURGEON, AT NEW PARK STREET
CHAPEL, SOUTHWARK, ON A THURSDAY EVENING, IN THE YEAR
1856.
“Perfectin Christ Jesus.”Colossians 1:28.
PERFECTIONin Jesus Christ! What effectought it to have upon our hearts
if it really is ours? Perfection!What do we know of it from Scripture? We
know that it is a word so large that, while it takes us little time to say it, yet it
comprehends all words within its meaning. There is no goodword of any
description which can be applied to any creature but this word perfection
takes it in; and though it is easyto utter it with our lips, I question whether
there is any mortal mind capable of grasping the idea of perfection, any more
than it can graspthe idea of eternity. When we begin to think of eternity,
without beginning, without end, we are lost in trying to comprehend it,

because we are finite; and when we once endeavorto conceive perfection,
without fault, without flaw, we are lost because we are imperfect; and
therefore we cannotunderstand perfection, any more than the finite can grasp
the infinite! Perfection, indeed, seems to be the sole prerogative ofGod. He is
perfect in everything. In all His attributes there is no lack;from whatever
point of view we regardHim, He is without blot or blemish; and no man,
speaking truthfully of God, cansay that there is anything of imperfection in
Him. If we speak of majesty, His glory is unsurpassed; if we talk of power, His
is omnipotence, and that indeed is infinite power; if we speak of wisdom, His
is the wisdom of the Godhead; He knows all things, from the minutest to the
most immense; He comprehends all secrets,and grasps all knowledge in His
mighty mind. It does seem, at first sight, as if perfectioncould belong only to
the Creator, but we remember that the works of God are also perfect, and so
are all His ways. When He made the earth, the sun, the moon, the stars, He
lookedupon them and said, “They are very good.” Written on the face of
nature, there was then this one word, Perfection. All God’s works were
perfect, without a flaw; the greatArtificer completed all His workmanship,
and left nothing undone. There was no rough and crude matter which He had
not formed; there was no substance He touched which He did not turn into
the goldof perfectness. All things were good, yes, very good;all were perfect.
There is one thing on earth even now which is perfect. Albeit that perfection
was blasted by the Fall, and ever since the Garden of Eden was devastatedby
the sin of man, perfectionhas gone, yet there is one thing on earth which we
possesswhichis perfect. You all know what that is; it is the perfect will of God
containedin the SacredScriptures. He who would be able to spell perfection
in mortal language must read the Bible through, for he will find it perfect in
all its parts—perfectlytrue, perfectly free from all error, perfectin everything
that is necessaryfor man to know, perfect in all that can guide us to bliss,
perfect in all that can warn us of dangers on the road. There is still left
something of perfectionhere; but when we come to look within, where is
perfection then, beloved? I shall not stop to prove the depravity of mankind, I
will not talk much about the fall of Adam, and how it injured us, and
destroyedthe perfection of our nature; but I would ask this simple question of
you—Do you not feelin your own souls that perfection is not in you? Does not
every day teachyou that? And though there are times when you are striving

to be like Christ, and seeking to serve Him, yet in the very striving and
seeking you forgetthat you must live wholly on Christ, that you must trust
Him as well in your duties to sanctify them as in your sins to forgive them;
and then you begin to setup a perfectionof your own, although you have so
often had a view of your own heart, that you ought not for a moment dream of
any perfectionthere. Without making it a doctrine, I simply state it as a fact
which you will not deny, that in you, that is, in your flesh, there is not only
imperfection, but there dwells no goodthing. Honestly, from the depths of
your soul, you must confess that, whether Adam lost perfection
2 Perfectionin Christ Sermon #2581
2 Tell someone todayhow much you love Jesus Christ. Volume 44
or not, whether you ever had perfection when you were born or not, it is not
to be found in you now, in your conduct, conversation, or life. You only wish it
were there. Daily experience makes you bemoan the lack of it. Every tear that
trickles from your eye says, “Imperfection”;every sighwhich comes from
your heart says, “Imperfection”;every harsh word which proceeds from your
lips says, “Imperfection”;and every duty which is not done with the most
holy, strict, and rigid observance ofGod’s law, cries out, “Imperfection.” You
sit down, like the captive daughter of Zion, and confess that the crown of
perfection is gone from your head, and departed from your heart. Guilty you
must lie before God, for perfection is not in you. But, then, while speaking of
the doctrine of perfection, we must remember that, according to the sacred
oracles, perfectionis absolutely necessaryfor all who hope to enter heaven.
We may have lostperfection, but that does not alter God’s demand for it. It
may be impossible that we should ever be perfect in ourselves, but God
demands that we should be perfect. The holy law was given by God; and if we
wish to be savedby it, we must keepit perfectly: no man who is not perfect
can ever hope to enter heaven. Unless he can find perfectionsomewhere—in
another, if not in himself—He must be irretrievably ruined, and driven from
God’s presence. No man under the sun can ever walk the starry plains of
heaven, or tread the golden streets of bliss, until he gets perfectionsomehow
or somewhere. Letme tell you why. First of all, it would be unjust of God if
He did not punish man if he is not perfect. God required of all men, originally,

that they should keepHis law entirely. Now, if a man is not perfect, it stands
to reasonthat he must have broken God’s law, otherwise he would be perfect.
Having broken it, God has said, “I will punish sin; ‘the soulthat sins, it shall
die.’” And—with reverence to the MostHigh God, we say it—if He does not
punish every sin, He is not a just God; if He does not exactthe punishment for
every transgression, there is a blot upon His escutcheon, the whiteness of His
throne is tinged with stains, and He is no longerthat awfully, severelyjust
God we have consideredHim to be. I tell you, man, the very nature of God
demands that you should be punished if you are not perfect. If but one sin has
been committed by you, you have broken the tablets of God’s commandments,
and you are guilty of all. Ah! But it is not merely one sin that you have
committed, but ten thousand times ten thousand; you are far from perfection,
and unless you can getperfection somewhere—inChrist, or in yourself—you
are lostbeyond all hope of remedy, for perfectionGod must have, as a just
God, or else He must punish you for your sin. Moreover, remember that we
must be perfect, or else we shall never be fit companions for those who are
perfect in spirit, and stand before the throne of God. Are not the angels
perfect? Has sin ever stained their purity? Once, it is true, “There was war in
heaven: Michaeland his angels fought againstthe dragon;and the dragon
fought and his angels, and prevailed not; neither was their place found any
more in heaven;” but now the spirits before God’s throne are spotless and
pure even as God is. Has God any stain on Him? Will any dare to say there is
imperfection in Him? No, God and the angels are perfect; and would men be
fit companions for angels and God if they had imperfections? If men should
have sin when they come to die, would they be fit to live with those spirits who
know no sin, and in whose breasts there has been no guile? Could I hold
acquaintance and familiar converse with the man whose lips are always guilty
of profane swearing? CouldI live in peace with the man whose characteris
not akin to my own conduct? And, surely, there is not so much difference
betweenme and my fellow creatures here, as betweenthe sinner and his God.
No, my friend, unless you get perfectionsomewhere—inChrist, or somewhere
else—youcannotgo to heaven. You must have perfection, for God has
declaredthat nothing that defiles shall in any way enter the gates of
Paradise— “Thoseholy gates foreverbar Pollution, sin, and shame.” None
but those washedwhiter than snow, and as pure as the Almighty, can hope to

be companions of the Deity, and co-heirs with the celestial spirits. You must
have perfection, if you would enter heaven; this is evident not only from the
nature of God, but from the holiness of heaven itself; otherwise you would be
unfit to enter it, and you would not be happy if you were there. “Where, then,
is perfection to be found?” again cries the poor sinner. We find a multitude of
persons ready to tell us, “Here is perfection,” or“There is perfection.” The
ceremonialistsays, “Iwill give you perfection;here it is. You shall in your
infancy have sacreddrops fall upon your forehead, and hallowedwords shall
be pronounced over you, and you shall be regenerated. In your later years,
you shall kneel
Sermon #2581 Perfectionin Christ 3
Volume 44 Tell someone todayhow much you love Jesus Christ. 3
before the sacredtable, and the bishop’s hands shall be solemnly laid upon
your head, and you shall take the sacramentalbreadand wine. And when you
come to die, the priest shall sit by your side, and he shall give you, in your last
expiring moment, some drops of goodly cheercalled wine, and a piece of
bread, and these shall be your passportto heaven; and so you shall be
perfect.” Ah, poor ceremonialist, you will find yourself mightily mistaken and
much deceived! Like a dream when one awakes, Godwill scatterall the
baselessfabric of your hand; all that you have done, and all those pretty
garments you have woven, shall be torn sunder, and castinto the fire, and you
shall stand naked before Him. Then comes the speculative perfectionist, and
he tells you that you must believe in Jesus Christ, and then, by a rigid system
of devotion, and constantlyobserving religious duties, you will attain to three
or four stages. Youwill get, in the first place, to justification, then to
sanctification, and go on by degrees until you will be perfectly sanctified, and
come to the highest degree men can have in the body. I have met with some of
these “perfectly sanctified” gentlemen, but I could have spoiledtheir
perfection simply by treading on their corns; and I believe I have done so, for
they have seemedto be immensely cross whenI have denied their proud
boast. I have heard of a particularly perfectman who came to John Berridge,
one morning. The quaint and honestminister treated him very rudely,
whereupon the man turned round at once, and began to speak all manner of

evil words. John said to him, “Pretty perfection was yours that I could spoil in
so easya manner!” You will always find those so-called“perfection”
gentlemen far from perfect. I would not trust the man who calledhimself
“perfect” in anything whatever, for he that says he has no sin is a liar, and the
truth is not in him. He that says he is perfect, mistakes God’s Word, and
knows not himself. Where, then, is perfection to be found? The text tells us
that all Christians are perfect in Christ Jesus, that the sons and daughters of
the Lord God Almighty are perfectin Christ Jesus. Let me try to explain the
meaning of this perfection in Christ. I. First, considerHOW GOD’S
PEOPLE ARE “IN CHRIST.” I remark, first, they are all of them in Christ
in the covenantof election. When God chose His people, He did not choose
them one by one, separately;but He chose Christ, and all His people were
chosenin Him. Just as when I selectanacorn, I selectall the unborn forests
slumbering in that acorncup, so, when God chose Jesus,He chose all the
people that were in Him, all whom Christ had taken to Himself by an eternal
union, and had made one with His own person. Secondly, the chosenones are
all in Christ also by redemption. When Jesus died, eachone of us who believe
in Jesus died in Him; and when He suffered, we suffered in Christ. Our sins
were laid on Christ’s head; and now, Christ’s merits are laid on us. Christ
made an atonementfor the sins of all His electthrough the shedding of His
blood upon the cross. We were in Him when He died, we were in Him when
they laid Him in the grave, we were in Him when He rose and led captivity
captive, and we are in Him now. Thirdly, we are in the Lord Jesus Christ
actually, positively, and to our own knowledge, whenwe believe in Him. It is
then, when faith comes by hearing, and hearing by the Word of God, that we
become consciouslyin Christ. We were in Christ before, but we did not know
it; we were made secure in Jesus from before the foundation of the world; but
we did not know it, we had no evidence of it whatever. We were like a man
who is underage; the possessionshis father will give him when he is twenty-
one, or which have been left to him, are positively his, but he cannottouch
them until he comes ofage;so, all the possessions ofthe covenantbelong to
the elect, evenbefore they believe, but they cannot touch them until the
appointed time comes, whenby sovereigngrace they believe. A man who has
not attained his majority cannot getmuch comfort from what he is to have
when he comes to full age;he cannot live on it, he cannotbe supported by it.

So, the Christian cannot feed on what he has not received. When we have
faith, then we come into our inheritance; the moment we believe, we have
attained full age;we are no longerunder tutors, and governors, and
schoolmasters, but we are brought to Christ; we are of perfect age, and then
we are said to be “in Christ.” The moment a sinner believes, then he is “in
Christ;” and no man whateverhas any right to make any pretense that he is
in Christ until he believes, until he has surrendered himself to Christ, until he
has given himself to Jesus to be savedby Him, to serve Him, to live for Him,
and at last to die in Him, and live with Him forever. II. The doctrine of our
text is THAT EVERY MAN WHO IS “IN CHRIST” IS PERFECT. Does not
this startle us? The majesty of our text demands someone who could discourse
with eloquence;yes, it needs an angelto proclaim its glorious meaning.
Believers are, in Christ, perfect—every
one of them. There is a new-born child of God! It may be only ten minutes
since he put his faith in Jesus Christ. Before that time, he had been a drunk, a
swearer, a blasphemer; but yet I tell you, if that man has really believed and is
in Christ, he is perfect in Christ. There is another man who has been a
backslider!Once he walkedin God’s ways, but he has been suffered to
wander from the faith. Now God is bringing him back;He is laying hold on
him, and the man is weeping, and repenting, and crying out; his bones are
broken through the fall, his soul is sore and sick evenunto death; see him as
he stands with tears of penitence coursing down his cheeks!I tell you, that
man, backsliderthough he may have been, though he has sinned even as
David did, is perfectin the person of Christ. There is another, a grey-headed
old man. Long has he fought his Master’s battles—he has receivedmany a
wound and scar, and the troubles and trials of this mortal life have greatly
weakenedhim. If you ask him whether he is perfect, he tells you, “No, from
the crownof my head to the soles ofmy feet, by nature I feeldiseased. In me,
that is, in my flesh, dwells no goodthing.” He disclaims all righteousness ofhis
own, all trust in himself, all hope out of Christ. I tell you, that old man is
perfect in Christ. I care not what may be his frailties, what may be his

weaknesses, he is perfect in Christ. And then, O Christian, what though your
sins are many, what though infirmities besetyou, though you have a hasty
temper, and perhaps the lusts of the flesh sometimes rise, and only preventing
grace saves youfrom going astray; what though evil thoughts cross your
mind, and today you are bemoaning your sad case, andcrying out, “O
wretchedman that I am! Who shall deliver me from the body of this death?” I
tell you, Christian, you are complete in Him, you are perfectin Christ Jesus;
having been washedin His blood, clothed with His righteousness,united to
His person, you are this moment perfect in Him. There is one passagein
Solomon’s Song, which once flashed on my mind with greatbrilliancy when I
was reading that blessedCanticle. It says, “You are all fair, My love; there is
no spot in you.” That is Jesus Christ talking to His Church. She says, “I am
black, because the sun has lookedupon me.” She acknowledgesherown
imperfections, and her lack of beauty; but Jesus Christ says, “You are all fair,
My love; there is no spot in you.” Looking at His Church, from the crown of
her head to the sole of her foot, He sees nota blemish, because she is in Him.
She does not stand in herself. Her divisions and the sins of her members and
of her ministers are sore blemishes if you look at her with the eye of the world,
or with the eyes of Christians; but if you look at her in Christ, all her
blemishes are gone;she is coveredwith a robe that makes her shine like a
queen. Though her old garments may have been those of beggaryand ruin,
she has now the garments of majesty and light. “You are complete in Him,”
yes, you are “perfectin Christ Jesus.” Ithink it would be very hard to make
some who are the Lord’s people believe this. Some of you are drudging on in
bondage, because youdo not understand justification by faith completely; and
I believe that the greatfault of the ministry of our day is, that complete
justification in the person of Jesus Christ is not preached in all its length and
breadth. Becausethere are some ministers who, while preaching it, saythings
which have a tendency to lead men to licentiousness, therefore we are
forbidden to sayanything at all about it. But, beloved, I am sure that all I can
say to you about our perfectionin Christ will never lead a Christian to
licentiousness;for, because he is “perfectin Christ,” he will long to be more
like Him himself, and he will seek more and more, day by day, to have the
sanctifying influence of the Holy Spirit exerted upon him to keephim from
sin. Many go to Arminians and semi-Calvinists to hear this, that, and the

other; they have all kinds of divinity conglomeratedinto one; little bits of
Pelagianismtackedonto small scraps ofArminianism, these hookedon to
Calvinism, and that againjoined to Socinianism, all sorts of strange
combinations mixed up into one curious medley for them to drink; whereas
they need, insteadof that, the pure unadulterated milk of God’s Word in the
shape of the doctrinal preaching of justification by faith. How are we
justified? That is the question for us to answer. Are we justified by works, or
by grace? Everytrue Christian says, “We are justified by faith; by grace are
we saved, through faith, and that not of ourselves, it is the gift of God.” Well
then, if we are savedby faith in Christ, can we be said to be savedby works?
If I had no goodworks at this moment, and if I have faith, am I not as
completely justified as though I had ten thousand good works? Iknow, if I am
justified by faith, goodworks will always follow; but goodworks will never
merit justification. They are the handmaidens, not the mistress. Faith in
Christ is the foundation, the cornerstone, and top stone of justification. Good
works are evidences of justification; they have nothing to do with procuring it.
The poor thief who died, having been hardly able to do a goodwork, went to
heaven just as surely as the man shall who lives eighty years in the service of
his Master. It is not anything in myself that saves me; it is Christ alone. If I
feel myself the most loath
Sermon #2581 Perfectionin Christ 5
Volume 44 Tell someone todayhow much you love Jesus Christ. 5
some of all creatures, eventhough I hate and abhor myself, yet if I know I
have faith in Christ, if I have castmyself on His atoning sacrifice, He has not
altered though I have, He is as perfect as ever, in Him there is no sin, and
therefore I, standing in Him, am perfect this moment notwithstanding all my
corruptions and frailties. III. Now I come very briefly to considerTHE
INFLUENCE OF THIS DOCTRINEofperfection in Christ when it is
realized in the heart. I know that at the outset, some will say that this
doctrine, statedso broadly, must necessarilylead persons to imagine that good
works are of little service. I ask them, if they ever read any of Luther’s
writings; whether they have noticed how broadly he speaks concerning good
works and the righteousness ofthe flesh? If they have read his writings, they

will find that, as a Protestantand a followerof Luther, I have not overstepped
the mark. And if they will turn to the Epistle to the Romans, they will see how
Paul declares, “And if by grace, then is it no more of works:otherwise grace is
no more grace. Butif it is of works, then it is no more grace: otherwise work is
no more work.” If they will read the other Epistles, they will see that I might
have said even more upon this theme. I deny that this doctrine has any
tendency to lead men to sin. I canspeak for myself; so far as my ownlife is
concerned, I always find myself most holy when I know myself to be most
unholy; I can live most like Jesus whenI live most on Jesus and most out of
myself. When I say, “I must live on Christ alone, I must restsolely on Him for
salvation, and believe that, howeverunworthy, I am savedin Jesus;” then
there rises up, as a motive for gratitude, this thought, “Will I not live wholly
to Christ; will I not love Him and serve Him, seeing that I am saved by His
merits?” That is the strongesttie to virtue, and the greatestbond to a holy life.
Then let me tell you the next effectof this doctrine. It gives a Christian the
greatestcalm, quiet, ease, and peace. How often are the saints of God
downcastand sad! They ought not to be so;I do not think they would be, if
they could always see their perfection in Christ. I know you have your
“corruption men” who always preach corruption and nothing else, telling you
about the depravity of the heart, and the innate evil of the soul. I like to read
their works and to hear them; but I like to go a little further, and to
remember that I am “perfectin Christ Jesus.”I do not wonder that those men
who always dwell upon corruption should look so sad and seemso miserable;
but I think, if a man could always see his perfection in Christ, he would be
happy. What if distressesafflictme? I am perfectin Christ. Though Satan
assaults me, I am perfectin Christ Jesus;though there are many things to be
done before I get to heaven; those are done for me in the covenantof divine
grace. There is nothing lacking;Christ has done it all.”— “‘It is finished!’
Hear the dying Savior cry.” And if it is finished, then am I complete in Him,
and can“rejoice with joy unspeakable and full of glory.” PoorChristian, you
are perfectin Christ! Tried Christian, you are perfect in Jesus!If the Holy
Spirit does but apply this truth to your soul, if you were in the very caverns of
the ocean, it would be enough to carry you up to the stars for joy to think that
you are perfect in Christ. There are some who are conscious thatthey have no
perfection, but are coveredwith sin from head to foot. There is a poor wretch

who has crept into this chapel tonight, and has felt that he would crawldown
a mouse hole or stay in any corner of the building, if he might but hear the
sermon. He felt it was too halloweda place for him to sit down in; he was
almost ashamedto stand in the company of the saints; he believed himself to
be such an unworthy sinner. I tell you, friend, if you are a poor, stripped, law-
condemned sinner, you shall yet be able to see yourself“perfectin Christ
Jesus.” Man!Does not this make your ears tingle? Does notyour heart leap
for joy at the very thought of it? Black as you are, you shall be white one day;
filthy as you are, you shall yet be cleansed;evil as you are, you shall be made
good. Yes, howeverenormous your transgressions, howeverblack your
crimes, you may even have been a murderer, but Christ’s blood can washthe
blood off your hands; you may have been a thief, but Jesus Christ restored
that which He took not away, and He will forgive even your sin. You may be
the vilest one that ever disgracedthis earth, you may be a walking nuisance in
the very streets, yet I tell you, if you believe in Jesus Christthis night, you
shall go away perfectly clean. Oh, it is marvelous, this salvation! Christ takes
a worm, and transforms it into an angel;Christ takes a filthy thing, and
makes it into a cherub; Christ takes a black and deformed thing, and makes it
cleanand matchless in its glory, peerless in its beauty, and fit to be the
companion of seraphs.
O my soul, stand and admire this blesseddoctrine of perfectionin Christ
Jesus!Though you should become more pure and pure every day, yet
perfection would still be beyond you. The heights sayperfection is not in
them; the depths say, “Perfectionis not here;” the caverns in the heart of the
earth tell us, “Perfectionis not in us.” Perfection is in the person of Jesus
Christ alone. O Christian, think of this! The robes of Jesus are put on you; the
royal crown Christ Jesus wore is now, in God’s eyes, on your head; the robe of
azure which once He had upon His shoulders is now on yours; His silver
sandals are yours; the golden zone His belt of glory, is yours; the matchless
purity of His sinless life is yours; everything that Christ has is yours; you are
perfect in Him; there is nothing you can want which He cannotgive you! If

Jesus was our source of full maturity

Jesus was our source of full maturity

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Jesus was our source of full maturity