Outline Review:

I. Doctrinal: The Person and Work of Christ (1:1-23)

A. Introduction (1:1-14)

1. Paul’s Greeting to the Colossians (1:1-2)

2. Paul’s Thanksgiving for the Colossians (1:3-8)

3. Paul’s Prayer for the Colossians (1:9-14)

a. The Cause of Paul’s Prayer (1:9a)

b. The Content of Paul’s Prayer (1:9b-14)

(1) The Root and the Trunk—”filled with the knowledge of His will” (vs. 9b)

(2) The Branches—a worthy walk (1:10a)

(3) The Fruit—four areas of fruitfulness (1:10b-14)

1:12 with joy giving thanks to the Father who has qualified you to share in the saints’ inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 1:14 in whom we have redemption, the forgiveness of sins.

Introduction

As seen in the previous lesson, “giving thanks to the Father” introduces us to the fourth participle and quality that pleases the Lord. While grammatically co-ordinate with the other three, giving thanks to the Father, or having a life characterized by a thankful heart, is the crowning virtue of these four qualities. But “giving thanks” is also the fourth product of a life that is growing by the knowledge of God in spiritual wisdom and understanding. A worthy walk that pleases God occurs in those who both recognize and stay occupied with God as their heavenly Father, their very source and benefactor of life (Rom. 11:36). Being thankful also requires a proper comprehension of the reasons why we should be thankful. Thankfulness cannot occur in a vacuum of ignorance. So Paul does not just tell his readers to be thankful, but points them to four awesome blessings that they possess through the mighty acts the Father has accomplished in the person and work of His Beloved Son.

It is also important to see that these blessings, the objects of thanksgiving (1:10-14), do not begin a new section as some have maintained. They are not only still a part of Paul’s prayer, but point us to the reasons why Christians can have a life that is pleasing unto the Lord in the four areas listed—bearing fruit, growing, being strengthened, and giving thanks. The reason for thanksgiving is found in the saving acts of God because it is these blessings that deliver believers out of Satan’s domain of darkness and into the realm of light and spiritual fruitfulness.

These four objects of thanksgiving are only a partial listing of the blessings God gives us in Christ,¹⁰⁸ but these four do give us a wonderful illustration of what God has done in the person of His Son and of what all believers possess in Christ. Through Christ, the Father has:

qualified us to share in the inheritance of the saints in light,

delivered us from the domain of darkness,

transferred us into the kingdom of His Son, and

redeemed us, providing the forgiveness of sins (as seen in “in whom we have redemption, the forgiveness of sins).

With the third blessing and the words “in whom,” the apostle not only points to another blessing for thanksgiving, but he also begins to focus on the person through whom the Father gives these blessings. While still pointing to our blessings, Paul begins a transition to the person through whom the Father has given these blessings. This Person, God’s Son, now becomes the focus of the next section in verses 15-20, The Supremacy of the Person and Work of Christ. In the section that follows, Paul will develop the theme of the total adequacy and supremacy of Christ, a concept that he later expands on in 2:8-17. Since thankfulness is the focus of verses 12-14, it might be helpful to spend a few paragraphs on the subject of thankfulness.

Some Thoughts on Being Thankful

The Meaning of Thankfulness

Thankfulness is an important subject to the apostle Paul and in the Word of God as a whole. Some combination of the word is found 169 times in 162 verses in the NASB and 195 times in 186 verses in the NET Bible. Paul uses the concept over 40 times in his epistles and seven times in Colossians alone (cf. 1:2, 3, 12; 2:7; 3:15, 17; 4:2). The concept of thankfulness in the New Testament comes from the use of two Greek words. The first is charizomai, which comes from charis, "grace." The second is homologeo, "to confess, acknowledge," (Heb. 13:15), (cf. also exomologeo, [Matt. 11:25]). Thankfulness is a mental and/or verbal expression of one's acknowledgement and appreciation of God's person, His grace, blessings, and sovereign work in one's life and the world. Some key ideas related to thankfulness are: biblical understanding, trust, humility and grace, the right focus and values, and joy. It is through the possession and function of these qualities that we become thankful. So, why should we be thankful?

Some General Reasons Why We Should Be Thankful

1. Because it honors God. When we are thankful, we recognize that God exists, and we are acting on the reality of His life as the very source and means of ours. True thankfulness recognizes our total dependence on God and stems from realizing that everything going on in our lives and all we have is the product of God's sovereign control, infinite wisdom, purposes, grace, and activity (2 Cor. 4:15).

2. Because it is commanded in Scripture. First, the Psalms are filled with the call to give thanks. An example is Ps. 100:4 which says, "Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name." Then Paul tells us in 1 Thessalonians 5:18, "In everything keep on giving thanks, for this is the will of God in Christ Jesus for you" (my translation). In Colossians, he twice gives the command to be thankful (3:15, 17).

3. Because of the dangerous consequences of thanklessness: Thanklessness is dangerous to self and others. It dishonors God and leads to proud humanism or dependence on man rather than God (cf. Rom. 1:21). In addition, it leads to bitterness, complaining, and a joyless life (Heb. 12:15). Since thankfulness is a response to the grace of God, its opposite, bitterness with its companions, complaining and grumbling, are the product of an unthankful heart that fails to properly respond to God in faith to His person, infinite wisdom, grace and purposes. Thanklessness promotes pettiness and occupation with self, people, and problems. That in turn creates depression and feelings of hopelessness because we become focused on our problems rather than on the Lord.

But thanks be to God who always leads us in triumphal procession in Christ and who makes known through us the fragrance that consists of the knowledge of him in every place (2 Cor. 2:14).

This verse in 2 Corinthians demonstrates that a thankful and God-focused person counts on God and His triumph and will manifests the sweet fragrance of a life filled with the knowledge of Christ rather than the spirit of bitterness and complaining. Thankfulness, then, becomes a spiritual barometer; it is an evidence of the condition of our spiritual life and value system, which should give us a warning if we have ears to hear (cf. Eph. 5:4 & 20 and note the context of each verse. For verse 4, the context or focus is living as children of God rather than as children of the world [cf. vs.1]; for verse 20, the context or focus is the fruit of the Spirit [cf. vs. 18]).

The Time for Thanksgiving (the When and Where)

First, we should give thanks whenever we pray. Scripture teaches us, both by illustration (cf. Eph. 1:16; Phil. 1:3-4; Col. 1:3; 1 Thess. 1:2) and by direct admonition (Phil. 4:6f; Col. 4:2), that prayer should generally be accompanied by or offered in a context of thanksgiving. The reason is perhaps found in the very nature of thanksgiving! Thanksgiving turns our eyes from our problems and ourselves to the Lord that we might focus on Him and His sovereign grace. It helps us to see life through the perspective of God's person, principles, promises, plan, provisions, and purposes. Then, as this happens, this upward focus promotes faith and courage in the face of the trying and painful situations that we all eventually face to one degree or another.

Second, we should always give thanks in everything and for everything (Eph. 5:20; 1 Thess. 5:18). Now why? In addition to the reasons already given, it helps us to focus on the sovereignty of God and the fact that He is in control and working all things together for good regardless of how they may seem to us in our limited perspective (cf. Rom. 8:28, 29; Jam. 1:2-4; Gen. 50:19-20). While all things may not be good, God uses them for good, the good of making us like His Son. Also, since a spirit of thanksgiving keeps our eyes on the Lord, it also keeps us alert and promotes an eagerness to go to God in prayer to lay our burdens and those of others at His feet (Ps. 68:19-20; Col. 4:2). Finally, we should always give thanks because it protects us against the dangers and consequences of thanklessness mentioned above.

Some Objects of Thanksgiving (the What)

We should give thanks for God Himself and for His sovereign activity and control over the universe. What a hopeless world this world would be if all things had no purpose and were merely the product of time plus chance. As we see here in Colossians 1:12-14, we should give thanks for our salvation through Christ and for the unfathomable riches that are ours in Him (Eph. 3:8). After all, we are blessed with every spiritual blessing, and we are complete in Him (Eph. 1:3; Col. 2:10). As illustrated so often by Paul in the salutation of his epistles, we should give thanks for others who know the Savior and are growing and serving the Lord.

Some Contrasts to Consider

While many things might be mentioned, here are a few contrasts to consider. (a) Thankfulness is the opposite of selfishness. The selfish person says, "I deserve what comes to me. God and others ought to make me happy and fulfill my expectations." (b) Thankfulness is the opposite of murmuring and pettiness. The thankless person is one who is focused on his problems and thinks he deserves better. (c) Thankfulness is the opposite of pride. The thankless person thinks he deserves what he has or better than what he has. (d) Thankfulness is the opposite of self-trust. The thankless person tends to depend on His own merit and abilities. The thankful person, on the other hand, seeks to triumph and live by the grace of God rather than by his own ingenuity or self-sufficiency (1 Cor. 15:57; 2 Cor. 2:14).

The Source of a Thankful Heart:

Before getting back to the exposition of the passage, a few of the sources that promote thankfulness might be mentioned: (a) Since spiritual understanding is so vital to a thankful heart, a Word-filled life is a necessity (cf. Col. 1:9 with 12; 2:7; 3:16). Living in the Word keeps our focus where it belongs. (b) God has designed the Christian life to be lived under the control and influence of the Holy Spirit. Thus, the Spirit-filled life is a vital source of thankfulness (cf. Eph. 5:18 with 20). (c) Remembering who we are as God's children is another source of being thankful (cf. Eph. 5:1 with 4b). (d) Remembering to what we have been called, to one body in which there should be peace, and recognizing the consequences of a thankless heart (cf. Col. 3:15 with Heb. 12:15b) is another source.

The Exposition of Colossians 1:12b-14

As previously mentioned, Paul now focuses his readers on four things for which all believers are to be thankful. These are blessings that direct our attention to our deliverance and capacity for a new life in the midst of a fallen and Satanically controlled world or cosmos. These are four areas of God’s grace that should give us strength to press on through the various trials and temptations that we all face in this life. In passing, note how this entire passage is reminiscent of Paul’s words to Agrippa where he quotes the commission that Paul received from the Savior Himself. Some of the points of comparison are seen in the bold italicized words in the quote below.

17 I will rescue you from your own people and from the Gentiles, to whom I am sending you 18 to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me (Acts 26:17-18) (emphasis mine).

In the Colossians passage we see that:

1. God has qualified us to share in the inheritance of the saints (vs. 12b),

2. He has delivered us from (or “out of”) the power (or “domain”) of darkness (vs. 13a),

3. And He has transferred us to the kingdom of the Son he loves (vs. 13b).

In the Greek text, these first three verbs are in the aorist tense, and may well look at the finished work of Christ. As aorist tenses, these three acts may be applied collectively to all believers when they trust in Him, or these saving acts may look at the event of each individual’s conversion down through the pages of history. Either way, it looks at that which is an accomplished fact. This is in contrast the statement that follows.

4. In Christ, God has also given us redemption, the forgiveness of sins (vs. 14). Significantly, Paul switches to the present tense of the verb echo, “to have, possess.” Now he says, “in whom we have.” This change in tense with the verb echo stresses the continuous possession and results of the saving acts of God in Christ. Let’s now evaluate each of these statements.

Qualified for a Share of the Inheritance of the Saints in Light (1:12b)

who has qualified you to share in the saints’ inheritance in the light.

"Qualified" is the Greek hikanoo, which means, “to make sufficient, qualify, enable, make fit,” but it does not mean, “to make deserving.” In fact, this term may even shade into the idea of “empower,”¹⁰⁹ a concept that makes good sense in this context where the apostle is dealing with pleasing the Lord, a capacity that flows out of a Christian’s understanding and faith in who he or she is in Christ (cf. vss. 9-10).

The blessings believers have in Christ are totally by the amazing grace and power of God. Only God, the Almighty Himself, is the Sufficient One who has the resources needed to not only qualify sinful man for an eternal relationship with Himself, but to also empower man for a fruitful life in a fallen world. In the Old Testament where God is often called the Almighty, the Septuagint (the Greek translation of the Old Testament) sometimes renders the Hebrew with ho hikanos, (literally, “the sufficient one”) (cf. Job. 21:15; 31:2; 40:2; Ezek. 1:24). In ourselves, we are totally inadequate (cf. 2 Cor. 2:16), but through Christ and what the Father has given us in Him, we are given the resources needed to become faithful servants of God (cf. 2 Cor. 3:5-6). As mentioned above, this verb is in the aorist tense, which may point to the truth that becoming qualified with the needed resources is not a process, but a fact that occurs in a believer’s life when he or she trusts in Christ; the basis of qualification is the finished work and merit of the Savior and the believer’s abundant blessings in Him. While this involves us in a process of spiritual growth and fruitful living, the basis for the process is always what Christ accomplished by His death and resurrection.

But for what exactly are we qualified? We are qualified “to share in the inheritance of the saints in light.” The term “share” is the noun meris, “a part, share, or portion of that which has been divided or apportioned.” Then, the words “in the inheritance” point us to what has been divided out to the saints. “Inheritance” is the Greek kleros, which literally meant “a lot, that which is cast or drawn, or obtained by casting lots” (cf. Mark 15:24). From this it came to refer to an allotment or a portion allotted to someone with the context determining the exact meaning of what the portion consisted and when it was received. It does not strictly mean inheritance, which is kleronomia, “inheritance, possession, property.”¹¹⁰ With our English term, we often think of an inheritance as something one obtains on the death of the testator, but even kleronomia, the more precise term for inheritance, is not in the least limited to this idea. Rather, in this context the apostle is speaking of the lot or portion that belongs to the saints in this life and in the future.

In John 19:24, kleros was used of the seamless garment of Christ. In Acts 1:17, it was a share in the ministry of the disciples vacated by the death of Judas, the betrayer. In Acts 8:21, it refers to the miraculous powers Simon thought he could acquire with money. In 1 Peter 5:3, kleros is used of the flock of believers that God allots or apportions to a group of elders to shepherd under the guidance of the Great Shepherd, the Lord Jesus. Then, in Acts 26:18, as here in Colossians, it looks at all that believers inherit or receive as their portion in Christ—past (justification, the forgiveness of sin), present heavenly position and present spiritual possessions (sanctification, power for a life that is pleasing to the Lord), and future (glorification, the eternal estate and eternal rewards). Later in Colossians, the apostle speaks about “the reward of the inheritance,” or “your inheritance as a reward,” which, as will be discussed, may refer to rewards given for faithful service and not simply getting to heaven. Here in 1:12, the emphasis is clearly on one’s present inheritance or possessions in Christ that comes to those who have been translated out of the domain or power of Satan’s kingdom and into the kingdom of light. In essence, “inheritance” refers to “the kingdom treasures that belong to believers (cf. Eph. 1:7)”¹¹¹ past, present, and future. In the context, the primary focus of “the inheritance of the saints’ in light” is God’s provision for us in this life that enables us to walk in a manner worthy of the Lord so we can please Him in all respects.

Next, we note that this inheritance is described as existing "in the light." This is to be contrasted to the next clause that points to our past life under the rule and authority of Satan’s kingdom of darkness (cf. Eph. 2:1-3). It marks out the sphere of our inheritance and portrays such concepts as truth, illumination, and moral purity in contrast to error, blindness, and moral impurity. This is in keeping with the three prominent spiritual uses of light in Scripture. These are:

1. The operational, active use: One of the properties of light is its ability to illuminate, expose, guide, and direct. Also, without light, most forms of life cannot live. Light is essential for the sustenance of life. God created no vegetable or animal life until after he created light. To stress God’s perfect holiness, 1 John 1:5 states that “God is light, and in Him is no darkness at all.” So light stands for the concepts of illumination, explanation, exposure, holiness or purity, and life support or sustenance (cf. Eph. 5:13; Ps. 119:105; John 3:19-21; 8:12).

2. The intellectual use: Light is also used in Scripture for that which corresponds to reality and truth as opposed to error, distortion, perversion, and falsehood. A person who has the light is one who has the truth; he is one who has the facts according to reality because they are no longer hidden or unknown, but have been revealed, exposed and seen by the light of God’s truth through the Bible (Eph. 5:9-17; Mat. 4:15-16).

3. The moral use: Finally, light is also used of that which is morally right, good, and orderly (Eph. 5:3-10 with John 3:19-20 and Gen. 1:2-3). Without light there can only be chaos, confusion, disorder, and evil. Everything good is lost and distorted (cf. Gen. 1:1f; 1 Tim. 6:16).

Delivered from the Power of Darkness (1:13a)

He delivered us from the power of darkness

"Delivered," rhuomai, is also aorist and again suggest that which is an accomplished event. The Greek word carries the idea of rescue (cf. Col. 2:14; Heb. 2:14f). As just stressed, "darkness" in Scripture is symbolic of ignorance, falsehood, delusion, sin, and Satan. "Power" is the Greek exousia, and means "authority, power, or ruling power." Here it refers to the dominion of Satan, which exercises control and tyranny over men and the world, a world blinded and controlled by Satan and sin (cf. Luke 22:53; John 3:19-20; Eph. 2:1-3; 6:12 with 2 Cor. 4:6; 1 Pet. 2:9; Eph. 1:18; 2:4-10). Believers in Christ are delivered from this evil and dark kingdom. “From” is the Greek preposition ek, which is often used of situations, circumstances, and persons from which a connection is severed. This is a deliverance that, as explained in the next blessing, severs us from the necessity of being under Satan’s domain and control by our transference into the Kingdom of God’s Son.

Transferred into the Kingdom of the Son He Loves (1:13b)

and transferred us to the kingdom of the Son he loves

"Transferred" renders a Greek word (methistemi) that carries with it a very special significance.

…In the ancient world, when one empire won a victory over another, it was the custom to take the population of the defeated country and transfer it lock, stock and barrel to the conqueror’s land. Thus the people of the northern kingdom were taken away to Assyria, and the people of the southern kingdom were taken away to Babylon. So Paul says that God has transferred the Christian to his own kingdom. That was not only a transference but a rescue…¹¹²

As believers in Christ, we have been rescued from the tyranny of Satan's darkness and rule into the kingdom of light, which is the kingdom of God's beloved Son, the place where God’s love abides. From this place of love, nothing can sever us (Rom. 8:37-39). Such transference means God's rule and personal care or provision for our lives. This provision means many things because we have been blessed with every spiritual blessing in Christ (Eph. 1:3) and are complete in Him (Col. 2:10), but in this context, as Barclay points out, the apostle stresses four blessings.

(a) It meant a transference from darkness to light. Without God men grope and stumble as if walking in the dark. They know not what to do; they know not where they are going. Life is lived in the shadows of doubt and in the darkness of ignorance. When Bilney the martyr read that Jesus Christ came into the world to save sinners, he said that it was like the dawn breaking on a dark night. In Jesus Christ, God has given us a light by which to live and by which to die.

(b) It meant a transference from slavery to freedom. It was redemption, and that was the word used for the emancipation of a slave and for the buying back of something which was in the power of someone else. Without God men are slaves to their fears, to their sins and slaves to their own helplessness. In Jesus Christ there is liberation.

(c) It meant a transference from condemnation to forgiveness. Man in his sin deserves nothing but the condemnation of God; but through the work of Jesus Christ he discovers God’s love and forgiveness. He knows now that he is no longer a condemned criminal at God’s judgment seat, but a lost son for whom the way home is always open.

(d) It meant a transference from the power of Satan to the power of God. Through Jesus Christ man is liberated from the grip of Satan and is able to become a citizen of the Kingdom of God. Just as an earthly conqueror transferred the citizens of the land he had conquered to a new land, so God in his triumphant love transfers men from the realm of sin and darkness into the realm of holiness and light.¹¹³

Possessing Redemption, the Forgiveness of Sins (1:14)

in whom we have redemption, the forgiveness of sins.

“In whom” points the readers to the sphere in which this redemption occurs. We might render it “in union with whom” or “by whom we have redemption.” Either way, the text stresses that it is through the Lord Jesus and the believer’s relationship to Him that this deliverance occurs. But what is meant by the term “redemption?” The term used here is apolutrosis, “a release affected by payment of ransom, redemption, deliverance.”¹¹⁴ This is just one term of a word group used in the New Testament for our redemption through the death of Christ. Due to the importance of this term and the somewhat loose way theologians and expositors sometimes use this term, more will be said below on the concept and truth of redemption. Here and in Ephesians 1:7, after the word “redemption,” Paul adds, “the forgiveness of sins.” This is appositional (an explanatory equivalent) to the term “redemption.” It tells us what redemption means in terms of its results for the believer, the one who has trusted in the person and work of Christ. It means their “forgiveness.” “Forgiveness” is aphesis, which means, “release” as from captivity, or “pardon, cancellation of an obligation, a punishment, guilt.”¹¹⁵ Johnson writes:

The redemption is defined as ten aphesin ton hamartion (AV, “the forgiveness of sins”), the latter expression being in apposition with apolutrosin. The real redemption needed by men is not a redemption from fate by gnostic aeons; it is a redemption from sin by a divine-human Mediator. One great unavoidable fact faces mankind: its universal and inescapable sense of guilt. It will not do to attempt to wash our hands of it (as a Pilate might advise), or to make an effort to transcend such feeling (as a Freud might prescribe). The latter leads ultimately to an egocentric maniac like Hitler (is there any significance in the fact that Freudianism and Hitlerism have roots in Vienna?). The only relief is the cross and its ransom in red agony. Was it not Samuel Rutherford who said once: “There are some who would have Christ cheap. They would have Him without the cross. But the price will not come down”? Taking upon one’s lips words similar to those of the General Confession’s, “Almighty and Most Merciful Father…we have offended against Thy Holy Laws,” and gazing off in faith to the cross where every last bit of the whole crushing weight of man’s sin was borne by God’s own Lamb—then, and then alone, comes peace to man’s guilt-racked soul. This is why Paul gloried in the cross.¹¹⁶

The Meaning of Redemption

Sometimes theologians and Christians use the term redemption rather loosely and mean little more than simply deliverance. It does mean deliverance, but it means a particular kind of deliverance, a deliverance that results from the payment of a great price. This concept is always in view even when the word redemption is used in passages such as Exodus 6:6; 15:13; Psalm 74:2; and 78:35. Even in these Old Testament passages, it is clear that redemption is based on some great expenditure of God. The price God paid is always in view. The New Testament terms for redemption always have in mind a price paid, but as just stressed, many expositors and theologians use the terms redeemer and redemption very loosely. Concerning this, Morris writes,

…As we shall see, it does not mean deliverance in general, but a particular kind of deliverance… Whenever we hear them our thoughts turn to religion. But when the man of the first century heard them he immediately thought in non-religious terms. Indeed, that was the reason words came to be used by the early Christians. Men in general knew quite well what redemption was. Therefore Christians found it a convenient term to use…¹¹⁷

Thus, redemption means liberation because of a payment made. In the New Testament, that payment is the death of the Son of God, the Lord Jesus Christ. But to whom is the price paid? There are many theories on this, but the fact is, the Bible says nothing about to whom a ransom was paid. All that can be said it this—our salvation from sin and its penalty, death, is by the death of Christ who died as the payment for sin. Only this could and did satisfy the demands of God’s holy justice.

Redemption is another part of the overall work of God by which God has brought about our reconciliation and the removal of the barrier that separates man from God—the barrier of God’s perfect holiness, man’s sin, his spiritual death, and his unrighteousness, all of which separate man from a holy God. Redemption deals specifically with the problem of man's sin and with the fact that man is viewed in Scripture as imprisoned or enslaved because of his sin (Gal. 4:3-8; 3:22).

Key Greek Words used for the Concept of Redemption and Their Significance

Lutron

The basic term used in the redemption word group is lutron, which means, “ransom.” It is derived from the verb luo, which basically means, “to loose.” “It was used of all kinds of loosing, for example, for the loosening of one’s clothing, the loosening of armour, of tied animals, and so on. And sometimes it was used of men to indicate that they had been loosed from captivity or the like. Particularly did this apply to the loosening of prisoners of war when a ransom price had been paid…”¹¹⁸

Lutroo

Basic Meaning: Lutroo comes from lutron, “ransom,” the term just discussed. So lutrao carries the meaning of "to release on receipt of a ransom price" (cf. 1 Pet. 1:18-19; Heb. 9:14).

Key Ideas of Lutroo: This word emphasizes the price paid and the resultant freedom. The price paid was the death and shed blood of Jesus Christ on the cross.

Apolutrosis

Basic Meaning: Apolutrosis comes from the preposition apo, which carries the basic meaning of "separation from someone or something,"¹¹⁹ plus lutrosis, the noun form of lutroo mentioned earlier. This word with the preposition is somewhat intensive and may mean, "to permanently set free" (cf. Eph. 1:7; Col. 1:14).

Antilutron

Basic Meaning: This word occurs only once in the New Testament (1 Tim. 2:6) and not at all in the Old Testament Septuagint. It is a combination of the preposition anti, “instead of, in place of, for,” and lutron, “ransom.”

Key Ideas of Antilutron: It signifies a substitute ransom price, a ransom in place of another or others. “…Such a term well suits the Timothy passage which says of Christ, ‘who gave himself a ransom for all.’ The thought clearly resembles that of Mark 10:45, i.e. that Jesus has died in the stead of those who deserved death…”¹²⁰

Agorazo

Basic Meaning: “This word originally meant ‘to frequent the forum’ from which eventually the meaning ‘to acquire, to buy in the forum’ evolved, and this remains the standard meaning…”¹²¹ It is derived from agora, meaning "market place" or “forum, public square of an ancient Roman city.” As Morris points out above, it literally means, "to purchase, buy in or from the market place," though in time the idea of the place disappeared. It then simply meant, “to purchase,” and is used in this general sense in the New Testament twenty-four times. In six places, however, Christians are said, “to have been bought,” and these passages refer to the concept of redemption. In ancient times slaves were brought to the market place, put on the block in the market place, and then traded or sold to the highest bidder. Passages that use this word in the sense of redemption by the price of Christ’s death are 1 Corinthians 6:20; 7:23; 2 Peter 2:1; Revelation 5:9; 14:3, 4.

Key Ideas of Agorazo: stresses Christ's sovereign worth, value, and thus His ability to redeem us from the slave block of sin by paying the price of our redemption.

Exagorazo

Basic Meaning: This is a compound verb derived from the preposition ek, which means "out of" plus agorazo. It means to "purchase out, buy out" or "ransom out". The word is intensive and adds the idea of "deliverance and freedom through the price paid" (Gal. 3:13; 4:5).

Key Ideas of Exogarazo: Because of the preposition, this word may place more emphasis on the deliverance and freedom element. Believers have been set free from the slave master, which is the law and its indictment and condemnation of man as a sinner (cf. Col. 2:14).

An Overview of the Doctrine of Redemption:

1. The Agent of Redemption: The agent is, of course, the Lord Jesus Christ who, in His sinless person and by His death on the cross, purchased our redemption (Eph. 1:7; Col. 1:14; Rom. 3:24). As part of the work of reconciliation, God the Father removed the sin problem through the person and work of His Son.

2. The Instrument and Point of Redemption: This is the blood and the cross of Jesus Christ (Eph. 1:7; 1 Pet. 1:18-19). The blood stands for the fact Christ died as the sacrificial Lamb of God and as the substitute for sinners.

3. The Object of Redemption: This is man's sin and slavery to sin. The object of redemption is not simply man, but man's sin problem and his bondage to sin (Eph. 1:7; Col. 1:14; Gal. 3:13).

4. The Results of Redemption: (a) forgiveness of sin (Eph. 1:7; Col. 1:14), (b) deliverance from bondage to sin and the Law (Gal. 3:13), (c) provides the basis for imputation and justification (Rom. 3:24; 2 Cor. 5:9), (d) provides the basis for our adoption as adult sons of God (Gal. 4:5-6), (e) provides the basis for an eternal inheritance (Heb. 9:15), and (f) provides the basis for capacity to glorify God (1 Cor. 6:20).

Ryrie summarizes the doctrine of redemption as follows:

Redemption may be summarized around three basic ideas. (1) People are redeemed from something; namely, from the marketplace or slavery of sin. (2) People are redeemed by something; namely, by the payment of a price, the blood of Christ. (3) People are redeemed to something; namely, to a state of freedom; and then they are called to renounce that freedom for slavery to the Lord who redeemed them.¹²²

Conclusion

Here in Colossians 1:12-14, the apostle has given us a brief glimpse of some of the wonderful accomplishments of what the Father has done for us in Christ, the Son of His love. In Romans 8:31-39, the apostle asks a series of rhetorical questions that are designed to cause us to think on some of the awesome consequences of this, and then to respond to the grace of God and these awesome things the Father has accomplished for us in His Son as also expressed here in Colossians 1:13. He writes:

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? It is God who justifies. 8:34 Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 8:37 No, in all these things we have complete victory through him who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord (Rom. 8:31-39).

Writing on this text, S. Lewis Johnson writes:

It is sometimes said that Paul’s terminology in this section (vv. 12–14) was derived primarily from that of his gnostic opponents. A look at the Greek text (or even the AV text) of Acts 26:18 demonstrates the error of this. Paul’s terminology goes back to the great event of his life, his meeting with Messiah and his commission as an apostle. There Saul learned the surpassing excellence of Jesus of Nazareth, and there the seeds of Pauline theology, the missionary theology of conversion, were sown. There the burden rolled away, and there the lusty intrepid Pharisee became a free man in Christ. There Saul was saved, and from this encounter there sprang up that unique and piercing insight into the grace of God, which kindled and fed, as it must always do, the flames of ceaseless and unfading gratitude—the most vital and potent force in Christianity and in the Christian. Keble caught something of this when he wrote:

“As to Thy last Apostle’s heart
Thy lightning glance did then impart
Zeal’s never-dying fire.”¹²³

Are we also responding with a heart of gratitude that is focused on the Lord? Are we actively giving thanks for what God has done, is doing, and will, and are we is seeking to serve the Savior in the enablement that He gives. Such a response can only come as we begin to truly comprehend the grace of God in Christ, are seeking to know Him intimately in all the situations of life as we face them, and are resting in His sovereign grace?

3:14 For this reason I bow my knees before the Father, 3:15 from whom every family in heaven and on the earth is named. 3:16 I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner man, 3:17 that Christ may dwell in your hearts through faith, so that, by being rooted and grounded in love, 3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, 3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.

3:20 Now to him who by the power that is working within us is able to do far beyond all that we ask or think, 3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen. (Eph. 3:14-21).

¹⁰⁸ For a more detailed discussion and list of what Christians have in Christ, see “The Wealth of the Believer’s Position in Jesus Christ” as described in The ABCs For Christian Growth, Laying the Foundation, Part Two, The Transformed Life, Lesson 3, The Christ-Centered Life.”

¹⁰⁹ Walter Bauer, Wilbur F. Gingrich, and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, Chicago, 1979), electronic media. Here after referenced as BAGD.

¹¹⁰ BAGD, electronic media.

¹¹¹ Norman L. Geisler, The Bible Knowledge Commentary, New Testament edition, ed. John F. Walvoord, Roy B. Zuck (Victor Books, Wheaton, 1983), electronic media.

¹¹² William Barclay, New Testament Words, Combining A New Testament Wordbook and More New Testament Words (SCM Press LTD, Bloomsbury Street, London, 1964), 133-134.

¹¹³ Barclay, 134

¹¹⁴ G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (T. & T. Clark, Edinburgh, 1973), 53.

¹¹⁵ BAGD, electronic media.

¹¹⁶ S. Lewis Johnson, "Studies in the Epistle to the Colossians, Part I," Bibliotheca Sacra (Dallas Theological Seminary, vol. 118, #471, 345.

¹¹⁷ Leon Morris, The Apostolic Preaching of the Cross (Wm. B. Eerdman Publishing Co, Grand Rapids, Michigan, 3d ed., 1965), 11.

¹¹⁸ Morris, 11-12.

¹¹⁹ BAGD, electronic media.

¹²⁰ Morris, 51.

¹²¹ Morris, 53.

¹²² Charles C. Ryrie, Basic Theology (Victory Books, Wheaton, 1987), electronic media.

¹²³ Johnson, 345-346.

Outline Review

I. Doctrinal: The Person and Work of Christ (1:1-23)

B. The Supremacy of the Person of Christ (1:15-18)

C. The Supremacy of the Work of Christ (1:19–2:3)

1. The Plenitude and Description of His Work (1:19-20)

a. In Relation to God (1:19)

b. In Relation to all Creation (1:20)

2. The Purpose and Application of His Work (1:21-23)

3. The Propagation of His Work (1:24–2:3)

Introduction

This lesson will deal only with The Plenitude of the Work of Christ, but to show the literary relationship with the verses that follow, points 2 and 3 are included in the above Outline Review.

In 1:12-14, the apostle had encouraged the Colossians to give thanks for what God had done for them through His beloved Son. This included being delivered from Satan’s rule of darkness, being transferred into the kingdom of the Son of His love, and having redemption, with redemption being further defined as “the forgiveness of sins.” But all of this is dependent on two things: the Person of Christ and the Work of Christ. Since any redemption and propitiatory work for sin is dependent on qualification of the person who accomplishes the work, the apostle devoted verses 15-18 to who “this Son of God’s love” really is. He then moves from the description of the person of Christ to a powerful declaration of the work of Christ in 1:19-20, by which God reconciled all things to Himself.

The treatment of the Redeemer’s work parallels the treatment of His person, since His work, as His person, is related in order to God the Father (1:19 ), the creation (1:20 ), and the new creation, the church (1:21–23).¹⁵⁰

The Plenitude and Description of His Work (1:19-20)

1:19 For God was pleased to have all his fullness dwell in the Son 1:20 and through him to reconcile all things to himself by making peace through the blood of his cross—whether things on the earth or things in heaven.

The Son’s Work in Relation to God (1:19)

1:19 For God was pleased to have all his fullness dwell in the Son (literally, “in him”).¹⁵¹

“For” is the subordinating causal conjunction hoti, which introduces the reason why the Son is supreme in the new creation. His supremacy is found not only in Who He is in His person as declared in vss. 15-18, but in God’s purpose to provide salvation totally through the reconciling work of the Son.

Literally, to draw attention to the emphasis, the text reads, “for in Him God was pleased.” This is followed by two declarations regarding what God was pleased to do: (1) that in Him all fullness dwells, and (2) through Him (also emphatic) to reconcile all things…

The subject of the verb, “was pleased,” is not actually expressed in the Greek text and is somewhat uncertain. Some take it to be “God” or “the Father,” others take it to be “Christ,” and some understand the subject to be “fullness.” The NIV and the NET Bible understand the subject of the passage to be God. God was pleased that in Christ all his fullness should dwell.

Perhaps the more difficult question centers in what the “fullness” refers to. “Fullness” is pleroma, and means “the sum total, fullness, plenitude.” “Dwell” is the aorist tense of katoikeo, “to dwell, reside, settle down.” When considered in the light of the simple oikeo “dwell,” or paroikeo, “dwell along side or near,” katoikeo indicates a permanent abode. The aorist here could well be what grammarians call an ingressive aorist, “to take up a permanent abode,” or it could be a constative aorist, a simple reference to the fact that “all fullness resides in Jesus Christ.”

Most expositors understand “fullness” to refer to “the fullness of deity,” that in Christ, the incarnate Son, was the very fullness of God, all the qualities of God’s divine essence. As such it is a powerful affirmation of Christ’s deity, an affirmation that occurs again in 2:9. But this has already been stated in the immediate context and does not seem to fit the context of verse 20 where the subject is now the work of reconciliation. It seems that it might be better to understand “fullness” to refer to the fullness of God’s plan of reconciliation. In other words, Paul is declaring that the fullness of God’s saving grace and provision of salvation resides totally in the work of Christ through the blood of the cross. Nothing else can be added to the work of the Son. Johnson agrees and explains:

The interpretation of pan to pleroma (AV, “all fulness”) is something of a crux interpretum. Most interpreters take “all fulness” to be a reference to the fullness of the Godhead, making this equivalent to the closely related expression in 2:9, where the words tes theotetos (AV, “of the Godhead”) are added. Perhaps the first mention of the expression is to be interpreted by the last in 2:9, but I am not convinced that this is correct. In the first place, the context is not so suitable for a reference to the divine essence at this point. Paul is in the process of giving the reason for the Son’s pre-eminence in the church, and he has indicated that it relates to His redemptive labor (v. 18). To say that He is supreme in the redeemed new creation by virtue of His divine essence seems a bit out of place, especially in the light of the fact that in verse twenty he reverts to His redemptive work under the term of reconciliation. Since the expression probably was in use by the heretical teachers in Colosse in the technical sense of the totality of divine emanations or agencies, the hierarchy of mediators lying between God and man and under whose control men lived, is it not more probable that the expression has reference to our Lord’s redemptive power or position than to His essential nature? Furthermore, Paul has just mentioned Christ’s resurrection in the expression “firstborn from the dead” (v. 18 ). Must not the fullness, then, be that which arises out of His resurrection? By the resurrection He has been constituted God’s saving Redeemer, the one in whom dwells all saving power (cf. Act 5:31; 17:31 ).

In the second place, can it really be said that, in any sense, God was pleased that the divine essence take up its abode in the Son? Is not Eadie right in contending that “…the Divine essence dwelt in Christ unchangeably, and not by the Father’s consent or purpose. It is His in His own right, and not by paternal pleasure”? Were we not right in saying,

“The highest place that heaven affords
Is His, is His by righe’?

Therefore, I think it best to take “all fulness” to refer to that which is official, and not that which is essential. It is the fullness of saving grace and power, which Paul has in mind. It is the fullness that belongs to one constituted a Savior (cf. Acts 2:36; 5:31; 17:31 ). God was pleased that all saving grace and power take up its permanent abode in Him. Then the following verses, which outline His reconciling work (vv. 20–23 ), expand and expound the fullness in its operation.¹⁵²

This is particularly significant since the false teachers were teaching that Christ’s death or work of the cross was not sufficient for salvation or for sanctification, and that one must also add some form of human religious or ascetic works into the equation for salvation and even sanctification (cf. 2:16-23 and 3:1-4).

The Son’s Work in Relation to All Creation (1:20)

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross—whether things on the earth or things in heaven.

“Through Him” is emphatic for emphasis and points to Christ as the sole agent of reconciliation. The false teachers were saying that the angels and emanations could in some way bring men closer to God, but not so; Christ Jesus is the sole means of reconciliation and His death on the cross the sole method that God has chosen to use.

In the Old Testament, the prophet Habakkuk said, “You are too just to tolerate evil; you are unable to condone wrongdoing” (Ha. 1:13). The question, then, is how can sinful man be reconciled to a holy and just God? Those who believe in universalism, the belief that all will one day be saved or reconciled to God, often appeal to God’s love and argue that a good and loving God could never condemn His creatures to eternal separation or judgment. But such an argument ignores other aspects of God’s character as they are revealed to us in Scripture. God’s divine essence involves not only His love and mercy, but also His absolute righteousness, holiness, and justice. Universalists sacrifice God’s righteousness and holiness on the altar of His love and mercy. The result is a god different from the God of the Bible, a tactic that is very consistent with Satan’s distortions. One part of God’s character cannot bypass or ignore another part of His character without going against His very essence.

Is it possible that man can somehow please God by his own good works? No, not at all!! The reason is found in the facts that by nature, man is separated from God (Rom. 3:23; Eph. 2:3); by his deeds, he is alienated from God (Col. 1:21); and by his condition, being dead in sin and without life, man is incapacitated and unable to deal with his problem (John 1:12-13; 3:3-6; Eph. 2:1; 4:18-19). If there is to be reconciliation to God, it must come from God Himself.

With the term reconciliation, we are confronted with one of the key words of Scripture that deal with God’s salvation for man. Reconciliation means the sinner, separated and alienated from God by the barrier of sin, death, and God’s holy character, can be restored to fellowship with a holy God. How? Through that which God has done for man in His Son, Jesus Christ. This work of God in Christ results in the reconciliation of the believing sinner to God. But precisely and biblically just what does the doctrine of reconciliation include? What does reconciliation itself mean? Who is reconciled, how, when, and where? These are some of the questions that need to be answered.

The English word “reconcile” means “to cause to be friendly again; to bring back to harmony, make peace.” The Greek words for reconciliation are tremendously enlightening. There is katallasso, the verb, and katallage, the noun. These words come from kata, which means “down,” and allasso, which means “to change” or “exchange.” Thus, katallasso means “to change from enmity or disharmony to friendship and harmony,” or “to reconcile” (Rom. 5:10; 2 Cor. 5:18-19). Then there is apokatallasso, the term used here in Colossian 1:20. This is a triple compound word because it adds the preposition apo, “from.” It does not occur in earlier Greek and seems to be used by Paul to express the idea of the completeness of reconciliation (Eph. 2:6; Col. 1:20-21). We can properly translate it “to reconcile completely.”¹⁵³

Each of these Greek words primarily referred to a one-way kind of reconciliation, one accomplished by one person or party. This is important because the Greeks had a word, diallasso, that referred to a two-way or mutual reconciliation—one dependent upon the work of both parties. Diallasso “denotes a mutual concession after mutual hostility, an idea absent from katall-.”¹⁵⁴ Though katallasso could be used of a reconciliation between people (1 Cor. 7:11), the exclusive choice of the katalasso family of words for the reconciliation of the sinner stresses that salvation is totally the work of God that man may either accept by faith or reject, but either way, salvation is a work not partly of man and partly of God as it might occur between people, but totally, 100%, a work accomplished by God through His Son, the Lord Jesus (2 Cor. 5:17-19; Rom. 5:11). This is why this section, vss. 19-20, has been defined in the outline as “The Plenitude and Description of His Work.”

It is, therefore, quite significant that Paul never looks at reconciliation as mutual concession after mutual hostility. Reconciliation is manward, not Godward, in its direction. It is God’s reconciling of man “unto himself” (v. 20 ). God never has had need to be reconciled to man; He has always loved man. It is easy to see the importance of holding right views here, since our attitude to Christ’s work and our very idea of God are affected. From the beginning of the revelation of God, when, after the fall, He came seeking the rebellious first man and his wife with the loving call, “Where art thou?” (Gen 3:9) to our Lord’s plaintive lament over Jerusalem, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt 23:37, italics added), the message of God is the message of a loving God who seeks and desires to save the lost. Our Lord did not come in order that God might love men, but because God loved men!¹⁵⁵

The concept of reconciliation is, of course, not limited to the words reconcile or reconciliation. When Scripture speaks of “peace with God” (Rom. 5:1), of Christ as “our peace” (Eph. 2:14), and of His work of “establishing peace” (Eph. 2:15-17), this is reconciliation, the work of God in Christ to remove the enmity and alienation that separates God and man (Rom. 5:1-11).

Since, for the apostle, reconciliation is always to God (Rom. 5:10; 2 Cor. 5:19; Eph. 2:16), the words “to himself” (eis auton) would stress this fact. God is not reconciled; He is propitiated. It is mankind, through faith in Christ, that is reconciled to God.

In short, reconciliation is the finished and whole work of God through Christ Jesus by which man is brought from the place of enmity to harmony or peace with God (Rom. 5:1). There are other terms used in Scripture of God’s gracious work in Christ like redemption, justification, regeneration, and propitiation, but reconciliation seems to be the over-all term of Scripture which encompasses all the other terms as a part of what God has done through the Lord Jesus to completely remove the enmity or alienation, the whole of the barrier (sin, God’s holiness, death, unrighteousness, etc.). It is this work that sets God free to justify the believing sinner by faith in Christ so there is peace with God, the change of relationship from hostility to harmony. “Salvation is of the Lord” (Jonah 2:9).

In the light of this definition and explanation of reconciliation, several things need to be kept in mind. First, 2 Corinthians 5:18-19, like Colossians 1:19-20, teaches us that reconciliation is all from God through Christ. It is the work of God apart from man’s works. Second, as evidenced by the last words of the Savior when on the cross, “It is finished,” so 2 Corinthians 5:18-19 shows that it is a completed or finished work. It’s a done deal because the Savior has accomplished all that needs to be done to provide salvation. Third, as obvious from Colossians 1:20, the cross is the place, and a vital and necessary part of reconciliation. This is evident in the words, “by making peace through the blood of his cross” (Col. 1:20, cf. also Eph. 2:14-18). It is on the cross that Christ became our substitute and paid the penalty for our sin. Fourth, though it is a finished work, people must trust in this work of reconciliation by personal faith in order for reconciliation to be effective for any individual (Rom. 5:2-10; 2 Cor. 5:20).

Finally, this work of reconciliation extends to “all things…whether things on earth or things in heaven.” This shows that God’s reconciliation is not limited to humankind, but we must not assume that this verse teaches universalism or universal salvation, for this would be quite contrary to the rest of Scripture. As Wiersbe explains,

Universalism” is the teaching that all beings, including those who have rejected Jesus Christ, will one day be saved. This was not what Paul believed. “Universal restorationism” was not a part of Paul’s theology, for he definitely taught that sinners needed to believe in Jesus Christ to be saved (2 Thes. 1).¹⁵⁶

So what do the words “all things” and “whether things on earth or things in heaven” refer to? In keeping with the apostle’s own teaching, this must be understood in the light of Romans 8:18-23.

8:18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility—not willingly but because of God who subjected it—in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies.

Johnson explains,

The answer to the problem is probably to be found in Paul’s words in Romans 8:18–23. The apostle sees man and the creation linked together, and man’s sin has affected the whole creation (cf. Gen 3:17–19). Since Paul elsewhere states that the church shall judge angels (cf. 1 Cor 6:3), apparently even the angelic world is involved in defilement (cf. Job 4:18 [?]; 15:15; 25:5). Answering to this, the reconciling work affects not only man, but the whole created universe. When man’s redemption according to the divine program for the age is completed, then that redemption shall be extended to the physical creation. Just as sin and creation’s curse occurred in history, so shall redemption and creation’s deliverance occur in history. The earthly kingdom, therefore, is a necessary issue of the redemption of man. The creation itself groans and travails in pain as it awaits the day of its redemption (cf. Rom 8:22). As sin brought upon it the curse, so redemption leads to the glorious day when “the wilderness and solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose” (Isa 35:1). The significance of this in the Colossian situation is patent: The angels, far from being true objects of worship (2:18 ), are themselves in need of the effects of the Savior’s ministry!¹⁵⁷

That Christ reconciles “all things…whether things on earth or things in heaven” points to the completeness of the plan of God for the universe. This will include the defeat of the enemies of God as described in Revelation 6-19, and the new heavens and earth to be created following the millennial reign of Christ (Isa. 65:17; 66:22; 2 Pet. 3:13; Rev. 21:1), but we dare not miss the fact that the method and means for this is the blood of the cross (Col. 1:20) through God’s sinless Lamb (John 1:29). This truth is beautifully portrayed in the scene depicted in Revelation 5.¹⁵⁸ In the right hand of the sovereign God who sits on the throne is a seven-sealed scroll. Many believe that the seven-sealed book contains the story of man losing his lordship over the earth to Satan, the usurper, and its recovery through the God-man Savior, the Lion who is also the Lamb. As the Lamb who was slain, but is alive, He alone is able to accomplish what no one else in the universe can. This is why John is seen sobbing. At first, it appears that no one can recover what has been lost. But through the judgments described in chapters 6-19, which are the judgments of the seven-sealed scroll, the trumpets, and bowls, the Lamb defeats all the enemies of God and comes forth as the King of kings and Lord of lords (Rev. 19:16). Taken primarily from the book of Hebrews, the following may help to demonstrate the picture.

(1) As originally intended by God, the earth and its dominion properly belonged to Adam and to his progeny or descendants (Gen. 1:26-30; Heb. 2:7-8). In this we see the Divine Purpose for Man Decreed (Heb. 2:6-8a)

(2) God never intended for angels, either the good angels, or Satan and the fallen angels under his control, to rule over the earth and the human race (Heb. 2:5, 8b, 14-15; Rev. 9:1-11; 12:1-10). Because of the fall, we see the Divine Purpose Delayed (Heb. 2:8b), “But now we do not see all things subjected to him.”

(3) Therefore, someone must be found within humanity, a kinsman redeemer, who qualified to reclaim the lost inheritance, someone who was true humanity, yet free and able to redeem—not a sinful man or an angel (Heb. 2:9, 14-17). Note the elements of worthiness and redemption in Rev. 5:9-10. In this we see the Divine Purpose for Man Accomplished (paradise lost is regained) (Heb. 2:9, 14, 17).

Conclusion

In this study and the previous one, we have seen Paul’s declaration of the person and work of the Savior, the Son of God’s love. This has focused on a number of wonderful facts Christ in His person and work that may be outlined as follows.¹⁵⁹

Six Titles of Christ

In relation to God:

1. The Son of His love: the very Son of God and the place where the Father’s love abides (vs. 13)

2. Image: the exact and visible Expression of God (vs. 15a)

In relation to Creation

3. Firstborn: the Supreme Lord and Sovereign over all creation (vs. 15b)

In relation to the Church:

4. Head: the undisputed Authority and Ruler of the body of Christ (vs. 18a)

In relation to the new creation:

5. The Beginning: the creative Pioneer and constant Source (vs. 18:b)

6. The Firstborn: the Pioneer of a resurrection to immortality (vs. 18c)

The Work of God in Reconciliation

The Author of reconciliation: “God was pleased that all fullness dwell in him” (vs. 19a)

The Agent: “through him (Christ)” (vs. 20a)

The Means and Method: “though the blood of His cross” (vs. 20b)

The Accomplishment: “by making peace (fellowship with God)” (vs. 20b)

The Scope: “all things…whether things on earth or things in heaven” (vs. 20a, c)

The Goal: “to himself” (God)” (vs. 20a)

The late Dr. M.R. DeHaan, noted radio Bible teacher, told about a preacher who was confronted by a cultist who rejected the deity of Jesus Christ.

“Jesus cannot be the eternal Son of God, for a father is always older than his son,” the man argued. “If the Father is not eternal, then He is not God. If Jesus is His Son, then He is not eternal.”

The preacher was ready with an answer. “The thing that makes a person a father is having a son. But if God is the eternal Father, then He must have an eternal Son! This means that Jesus Christ is eternal—and that He is God!”¹⁶⁰

But the blessed assurance is found in not only knowing that our Savior is God, the Beloved Son of God, but that God was pleased to have all the fullness of salvation to permanently reside in the person and work of His Son rather than in our record of good works or religious rituals. I’m reminded of the old hymn entitled, No Other Plea:

My faith has found a resting place,
Not in device nor creed;
I trust the ever-living One,
His wounds for me shall plead.
I need no other argument, I need no other plea,
It is enough that Jesus died, And that He died for me.¹⁶¹

How comforting it is to know that our Savior, who has redeemed us by His grace and has promised to never leave us or forsake us, is also the Sovereign Creator and Sustainer of the universe. Nothing is outside of His control. Indeed, His sovereignty or kingdom extends over everything (cf. Ps. 103:19). No matter what this life may bring, He is in charge and working all things together for good according to His infinite wisdom and purposes. And that good is ultimately His honor and our growth, which fundamentally means being conformed to the image of His Son, that He might be the firstborn among many brethren (Rom. 8:28-29).

¹⁵⁰ S. Lewis Johnson, "Studies in the Epistle to the Colossians, Part I," Bibliotheca Sacra (Dallas Theological Seminary, vol. 119, #474, April 62), 141.

¹⁵¹ While the Grk Text actually has “in him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

¹⁵² Johnson, 142.

¹⁵³ G. Abbott-Smith, A Manual Greek Lexicon of the New Testament (T & T Clark, Edinburgh, 1960), p. 51.

¹⁵⁴ Abbott-Smith, p. 109.

¹⁵⁵ Johnson, 143-144.

¹⁵⁶ Warren W. Wiersbe, Be Complete (Victor Books, Wheaton, Ill., 1986), 56.

¹⁵⁷ Johnson, 145. To his comments, Johnson adds the following footnote: Cf. H. C. G. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon, p. 86. There is here, of course, no implication that angels know the experience of redemption, No angel will ever be able to sing, “He loved me and gave Himself for me.” The thought, rather, seems to move in the sphere of defilement. The second di autou (AV, “by him, I say”) further stresses the fact that the work is through Christ, not through angels.

¹⁵⁸ For a detailed study of this scene, see the author’s discussion of Revelation 5 in Studies In Revelation on the BSF website.

¹⁵⁹ With some changes, this material was taken from Murray J. Harris’ work on Colossian, Colossians and Philemon, An Exegetical Guide to the Greek New Testament (William B. Eerdman’s Publishing Company, Grand Rapids, 1991), 55.

¹⁶⁰ Wiersbe, 58.

¹⁶¹ Words by Lidie H. Edmunds, 19^th Century, Arr. by William J. Kirkpatrick, 1838-1921, Worship and Service Hymnal (Hope Publishing Company, Chicago, 1957), 254.

Outline Overview

I. Doctrinal: The Person and Work of Christ (1:1-2:3)

B. The Supremacy of the Person of Christ (1:15-18)

C. The Supremacy of the Work of Christ (1:19–2:3)

1. The Plenitude and Description of His Work (1:19-20)

a. In Relation to God (1:19)

b. In Relation to all Creation (1:20)

2. The Purpose and Application of His Work (1:21-23)

a. The Past Alienation Described (1:21)

b. The Present Reconciliation Accomplished (1:22a)

c. The Purpose and Obligation of Reconciliation Described (1:22b)

d. The Cautionary Condition Disclosed (1:23)

3. The Proclamation of His Work (1:24–2:3)

e. The Mental Attitude Needed: Rejoicing in Suffering (1:24)

f. The Mission or Mandate Given: a Servant to Fully Proclaim the Gospel (1:25)

g. The Make-up of the Message Proclaimed: the Unveiled Mystery—Christ in you, the hope of Glory (1:26-27)

h. The Method of Proclamation: Admonishing and Teaching Every Person (1:28a)

i. The Motive in Proclamation: to Present Every Person Mature in Christ (1:28b)

j. The Means of Proclamation: God’s Enablement Working Through Believers (1:29)

k. The Model for Proclamation: Strengthened Hearts Instructed in Love Unto the Full Assurance That Understanding Brings (2:1-3)

Introduction

This lesson will deal only with the Proclamation of Christ’s Work, or the Gospel, but as in the previous lessons, an outline review is given to show the literary relationship of all the verses of this section, 1:19–2:3. The apostle has discussed the supremacy of Christ’s person as the sovereign creator and head of the church and the supremacy of His work in reconciliation both universally and locally as with the Colossians. The gospel message, which centers in the awesome nature of the person and work of Christ, is a universal message that must be proclaimed far and wide because it is God’s only plan of salvation for the entire world, Jew and Gentile alike. This passage is somewhat parallel to Ephesians 3:1ff.

The concluding verse of the previous section, “This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant,” now becomes the focus of the next section, 1:24-2:3. In these verses, the apostle sets forth his part in this ministry of proclamation. In doing so, Paul serves as a model for all believers to follow by laying down a number of vital principles that are needed in proclaiming the good news of the Savior. Here we get a short glimpse of the ministry of Paul that can be divided into three parts: it is a ministry of painful suffering (1:24), a ministry of proclamation (1:25-29), and a ministry of prayer (2:1-3). At the heart of this entire section is the great focus on proclaiming the gospel message to people far and wide. As an apostle to the Gentiles, Paul assures the Colossians that he had a legitimate reason for being concerned about the Colossians even though he had never seen them personally. Here Paul gives us an intimate disclosure of his personal purpose in and power for ministry.

In Elisha’s day King Ben-hadad of Syria gathered his great host of men together and besieged Samaria. The famine became so desperate that an ass’s head was sold for fourscore pieces of silver. The prophet of God, however, untroubled in the midst of it all, calmly promised the king of Israel a bountiful deliverance: “Hear ye the word of the LORD; Thus saith the LORD, Tomorrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria” (2 Kings 7:1). Four leprous men at the entering in of the gate, ignorant or unmindful of the prophecy, determined to fling themselves upon the mercy of the Syrians. After all, if they were to enter the city, it would simply be to encounter the famine, and if they remained at the gate death faced them there also. What could they lose? So, they rose up and made their way to the camp of the Syrians. Arriving in the camp they were startled to discover that the Syrians, panicking over the noise of chariots and horses of a great host which the Lord had caused them to hear, had fled for their lives and abandoned their supplies. Wasting no time, the leprous men began to stuff themselves with the Syrians’ rations, washing the food down with greedy swigs of wine. Clothing and silver were hidden for later recovery until suddenly their consciences awoke, and they remembered the starving, desperately needy inhabitants of the city. “We do not well,” they said, “this day is a day of good tidings [a gospel day], and we hold our peace” (7:9). Mildred Cable, a great missionary, once said, “The greatest crime of the desert was to know where water was and not to tell it.”¹⁷³

To the woman at the well, Jesus gave the following revelation about Himself as the water of life that was free and without charge (cf. Rev. 22:17). If the greatest crime of the desert was to know where water was and not to tell it, how much greater a crime is it to fail to tell others about Jesus as the water of life, water that is free and that springs up to eternal life.

John 4:10 Jesus answered her, “If you had known the gift of God and who it is who said to you, ‘Give me some water to drink,’ you would have asked him, and he would have given you living water.” 4:11 “Sir,” the woman said to him, “you have no bucket and the well is deep; where then do you get this living water? 4:12 Surely you’re not greater than our ancestor Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.”

4:13 Jesus replied, “Everyone who drinks some of this water (the water of Jacob’s well) will be thirsty again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.”

Since actions are so closely related to attitudes, and since the world stands opposed to the message of God’s grace and often persecutes the messenger, the apostle begins with an attitude that is fundamental if we are to be faithful to fully proclaim the message of the cross. The attitude so needed is one in which we learn to rejoice in suffering. The simple truth, however, is that we can only rejoice as we focus on the eternal goals that produce for us an eternal weight of glory that should cause the light afflictions of this life to pale in significance if we will stay focused on the eternal rather than the temporal (cf. 2 Cor. 4:17).

The Mental Attitude Needed: Rejoicing in Suffering (1:24)

Now I rejoice in my sufferings for you and I fill up—for the sake of his body, the church—what is lacking in the sufferings of Christ.

Three things characterized Paul’s suffering: (1) they were a source of joy, (2) they were for others—for the Colossians, for the sake of the body of Christ, the church, and (3) they were related to the sufferings or afflictions of Christ. Paul begins this section with “now,” which may be both temporal (in my present circumstances of suffering), and transitional showing that the present paragraph is a continuation of the preceding section where Christ’s supremacy, the universality of the gospel, and Paul’s ministry as a servant of the gospel has been stressed.

Paul’s Sufferings Were A Source of Joy

The false teachers in Colossae may have ridiculed Paul to the Colossians over the fact that the great apostle was a prisoner in Rome. They undoubtedly were claiming that his suffering was a sign of something awry in his ministry and that the Colossians should not listen to Him. You know the old argument, “All suffering is a product of sin. When one truly walks with God, there is only blessing, not suffering.” But Christians are in a life and death struggle with Satan, the god of this world, and with his world system of demons and people who not only stand opposed to the light of the gospel, but who often engage in direct persecution against the messengers of the gospel. Believers, then, should never be surprised by suffering (1 Pet. 4:12); they have been appointed not only to believe in Christ, but to suffer for His sake (Phil. 1:29). In fact, suffering is often an evidence of God’s righteous judgment to help prepare us for glory and eternal rewards (2 Thess. 1:5). It is a means that God uses to enable us to comfort others (2 Cor. 1:5-6), and a tool that God often uses to advance the gospel message (cf. Phil. 1:12-18). As Peter declares in 1 Peter 4:13, it is an honor to suffer for Christ and we are to rejoice and be glad in such suffering:

But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad (1 Pet. 4:13).

Of course, a Christian should never suffer as “a thief or evil doer” (1 Pet. 4:15), but because Paul’s suffering was for Christ’s sake and for the Colossians as a ministry to the gentiles, Paul was not ashamed of his suffering nor was it a sign that something was wrong in his ministry. The apostle rejoiced in his suffering by recognizing the value and purposes of suffering for righteous reasons. He was never afraid of suffering, but as he told Timothy, he took his share of suffering as part of being a good soldier of Christ (2 Tim. 2:3). To shrink back from suffering for Christ’s sake or because of persecution will always hinder the proclamation of the gospel.

But what does Paul mean when he speaks of “my sufferings for you, …for the sake of his body, the church”?

Paul’s Sufferings Were for Others

“For you” means “in the interest of” and not “in the place of.” He suffered for their benefit so that they might have the gospel message and be reconciled to God. Christ, on the other hand, suffered in our place, as our substitute for our sin. Paul’s sufferings occurred because he had brought the gospel to the Gentiles, and a good illustration of this can be seen in Acts 13:44-14:20. The message that this apostle to the Gentiles preached declared that both Jew and Gentile would be co-equal heirs in the body of Christ through faith apart from works of the law; together Jew and Gentile believers would constitute one new man in Christ (cf. Eph. 2:11-22; 3:6). It was this message of grace and co-equality that stirred up the Jews and angered them to relentlessly persecute the apostle and his co-workers.

“For the sake of His body, the church” shows Paul’s sufferings were not just for the Colossians, or even just for the Gentiles, but for the entire body of Christ, the church. We have the awesome truths of the prison epistles and their message to the body of Christ, Ephesians, Philippians, Colossians, and Philemon, because of Paul’s sufferings.

… The second phrase affirms that the benefit of Paul’s sufferings extends not simply to the Colossians, nor to the Gentile portion of the church only; they in some sense have a bearing on the whole body of Christ. Indeed, the apostle’s sufferings contribute even to our well-being, for had he not suffered imprisonment, this letter might never have been written, and we would have been deprived of its message… ,¹⁷⁴

Paul’s Sufferings Were Related to the Sufferings of Christ

and I fill up … what is lacking in the sufferings of Christ.

This has been a source of controversy with varied opinions as to its meaning.

… These words have evoked a great amount of discussion. Many Roman Catholics, for instance, interpreting the “afflictions” of Christ as Christ’s redemptive sufferings, have used this verse as grounds for asserting that Christ’s atonement is defective and that the sufferings of the saints are needed to supplement his work on our behalf. But whatever is meant by “what is still lacking in regard to Christ’s afflictions,” we may be sure that Paul did not regard the death of Jesus as lacking in efficacy (cf. Col 2:11-15). That death was complete, once for all, and wholly adequate to meet man’s need. The Roman doctrine, as Lightfoot says, can be imported into this passage only “at the cost of a contradiction to the Pauline doctrine” of the satisfaction of Christ’s sacrifice (p. 167).¹⁷⁵

Johnson adds these helpful comments:

We may introduce the problem of the text by rejecting any suggestion to the effect that Paul implies there is any lack in the atonement of Christ. The gospel has an element of finality in it, if it has any element at all. It was the apostle himself who reminded the Corinthians of this when he said, “Paul was not crucified for you, was he?” (1 Cor 1:13). A Simon of Cyrene may carry the cross, but only Jesus of Nazareth may be nailed to it and victoriously cry, “It is finished” (John 19:30). Furthermore, the word thlipsis (AV, “afflictions”) is never used in the New Testament of the atoning sufferings of Christ. We, therefore, must reject any conception of a treasury of merit, such as Roman Catholics allow, composed of Christ’s sufferings plus the sufferings of the saints and dispensed as indulgences.¹⁷⁶

The simplest and most logical explanation stems from the mystical union that exists between Christ and that of His people in the body of Christ, the church. When believers suffer, Christ suffers with them. Christ’s substitutionary sufferings are finished, complete, but His sufferings in and through His people continue. This concept is expressed in several other passages of the New Testament (cf. Matt. 25:34-40; 2 Cor. 1:5; Phil. 3:10; Acts 9:4-5). Paul never directly persecuted the Lord Jesus, nevertheless, when on the Damascus road, Paul heard these words from Christ,

“Saul, Saul, why are you persecuting me?” So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting” (Acts. 9:4-5).

… Soon afterwards he heard of further words spoken by Him, “For I will shew him how great things he must suffer for my name’s sake” (9:16). Paul had come to understand that everything done in and for the body of Christ was done in and for Christ Himself. He and the body were one. Thus, the sufferings of Paul were the afflictions of Christ, because He suffered in and with Paul (cf. 2 Cor 1:5–7; 4:10–12). Lightfoot’s idea of continuity between His afflictions and the church’s is valid, too. In fact, the sufferings of Paul, which arose out of persecution, were simply the continuation of the world’s quarrel with Jesus Christ (cf. John 15:18–21). It is a very immature theology, then, which claims that all suffering is alien to the will of God, and it reaches its ultimate expression in the blind and foolish request, “If thou be the Son of God, come down from the cross” (Matt 27:40), and its shattering repudiation in the shout of suffering dereliction, “My God, my God, why hast thou forsaken me?” (27:46).

It is no wonder, then, that Paul rejoiced in his sufferings. Seen in the light of his union with Christ, they were transfigured and made an occasion for fellowship with Him, as well as a benefit to the body, the church.¹⁷⁷

The Mission or Mandate Given: a Servant to Fully Proclaim the Gospel (1:25)

I became a servant of the church according to the stewardship from God—given to me for you—in order to complete the word of God,

Regarding “the church, which is His body,” the apostle quickly and literally added, “of which I Paul became a servant according to the stewardship from God that was given to me to fulfill the word of God.” The preaching of God’s message was both the mission and mandate for the apostle’s life. Four things about Paul’s ministry should catch our attention here: (1) he was appointed to a ministry of preaching (vs. 25), (2) the nature of the message he preached (vss. 25-28), (3) the method he employed (vs. 28b), and (4) his purpose in preaching (vs. 29).

An important question that every believer in Christ might ask is simply, “Is there any one thing that captivates and directs my life, or am I like the man at a Christian conference who said, “I’m interested a little in a lot of things, but nothing has ever really captivated me.” When asked to doodle on a piece of paper and draw a picture to portray his life as he saw it, he drew a pie with many lines through it that showed his multiplicity of interests, but no one driving force. Such, however, was not the case with the apostle Paul. Paul was a man directed by God’s mission and mandate on his life. “… He had both purpose and power. Beneath the rivers of wisdom and creativity of his amazing life was the mainstream of clear conviction of the reason for his being and the resources to accomplish it.”¹⁷⁸ The truth of Christ’s reconciliation or His sacrificial death for our sin was both the means of his salvation and the mandate for his ministry, and the same should be the case for every Christian.

Preaching was not an honor and duty that he took upon himself, one that he could either take or leave. Rather it was an appointment that came directly from God. Two things about his appointment are to be noted: First, it was ministry of service for others. “Servant” is diakonos, “servant of someone, a helper.” It was used of Epaphras in 1:7, and Paul used it of himself as a servant of the gospel (1:23), of the church (1:25), and of the new covenant (2 Cor. 3:6). The focus on the word diakonos is that of ministry to others as a servant who comes alongside to help. Second, it was a ministry that was according to the “stewardship that was given” to him. “Stewardship” is oikonomia, “the work or office of a steward to manage a household,” “arrangement, order, plan.” The key idea here is that of a divine appointment, a stewardship bestowed on the apostle. Paul saw his call as a divine appointment, a high calling from God. On the one hand, he was a servant of the church, but more importantly, he was a steward of God and accountable to Him first and foremost. It was a stewardship that was given to him—he did not earn it or deserve it; it was a grace gift and privilege given to Paul from God. But just what does God want from his stewards?

1 Cor. 4:1-2 People should think about us this way—as servants of Christ and stewards of the mysteries of God. Now what is sought in stewards is that one be found faithful. (emphasis mine)

The nature of this stewardship is also seen in the words, “for you.” The apostle was not in the ministry for selfish reasons of personal agendas like personal power to control others, prestige, or praise. He was there for the blessing and benefit of others like the Colossians and all believers everywhere. A good illustration of the kind of servant attitude needed for others can be seen in Paul’s defense of his ministry to the Thessalonians as he wrote to give answers against his Jewish opponents in Thessalonica.

2:3 For the appeal we make does not come from error or impurity or with deceit, 2:4 but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. 2:5 For we never appeared with flattering speech, as you know, nor with a pretext for greed—God is our witness— 2:6 nor to seek glory from people, either from you or from others, 2:7 although we could have imposed our weight as apostles of Christ. But we became little children among you. Like a nursing mother caring for her own children, 2:8 with such affection for you, we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us. 2:9 For you recall, brothers and sisters, our toil and drudgery: by working night and day so as not to impose a burden on any of you, we preached to you the gospel of God (1 Thess. 2:3-9).

Finally, the purpose of this stewardship is seen in the words, “in order to complete the word of God.” “Complete” is the verb pleroo, (1) “to fill, make full, fill to the full,” (2) “to complete, fulfill, to execute, accomplish, carry out to the full.” “To complete the word of God” may refer: (1) to the extension of the gospel around the world to as wide an audience as possible, (2) to fulfill the ministry given to him to the Gentiles, or (3) to fully proclaim the true nature of the gospel message, a message to Jew and Gentile alike in the full sufficiency of the person and work of Christ. Perhaps all three elements are included.

The Make-up of the Message Proclaimed: the Word of God, the Revealed Mystery—Christ in you, the hope of Glory (1:26-27)

. . . the word of God, that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

The make up of the message proclaimed is described as: (1) the word of God, (2) the mystery that has been kept hidden, but has now been revealed, and (3) as Christ in you, the hope of glory.

The Word of God

“The word of God” points us to the general nature of the message. It is the Word of God, God’s word to man. This description lays stress on the divine source and nature of this message (cf. 2 Tim. 3:16).

The Mystery

The message Paul preached is further explained as “the mystery.” This is musterion, which, as used by Paul, is not something mysterious, but refers to a divine truth that is unknowable apart from special revelation. However, as the apostle explains, it is a message that has been hidden in the past (unknown in the Old Testament), but now revealed in Christ through the stewardship given to Paul and other New Testament apostles and prophets (cf. Eph. 3:2-5). This new element is a primary emphasis of the term “mystery,” but there are various aspects of this mystery depending on the context where the term is used. The following is a synopsis of the various aspects of this mystery as it is revealed in the New Testament.

The Mysteries of the New Testament

1. The mystery of the kingdom of heaven (Matt. 13). The mystery of the interim program of God between Christ’s first and second advents.

2. The mystery of the blindness of Israel and God’s purpose with Israel’s blindness (Rom. 11:1-25).

3. The mystery of the rapture, the departure of the church at the end of this age (1 Cor. 15:51-57; 1 Thess. 4:13f).

4. The mystery of the church as the body of Christ where Jew and Gentile become one new man in Christ where Jews and Gentiles would be equal heirs in the one body of Christ (Eph. 3:1-11; 2:11f).

5. The mystery of the church as the bride of Christ (Eph. 5:25-32).

6. The mystery of the indwelling of Christ as the hope of glory or spiritual deliverance by the power of the indwelling Christ (Col. 1:26-27; 2:2).

7. The mystery of lawlessness—the continuation and gradual build up of the state of lawlessness that will culminate in the man of lawlessness (2 Thess. 2:7-8). Lawlessness is not necessarily confusion and disorder or even the absence of law, but rather the presence of rebellion against God’s established rule and purposes. It speaks of the aim of Satan and his hosts of wickedness to overthrow the divine government and established ordinances of God as He designed them.

8. The mystery of godliness, or the process by which man becomes God-like in character through the person, work, and life of Jesus Christ as He is faithfully proclaimed and defended by the church of Jesus Christ (1 Tim. 3:16).

9. The mystery of the church as the seven stars (Rev. 1:20).

10. The mystery of God, the answer to the age-old question, why has God allowed Satan and evil to continue to exist (Rev. 10:7). Please note that the answer to this is found in Scripture, it was revealed to God’s New Testament prophets. There are two key parts to this answer: (a) To resolve the angelic warfare—to answer and demonstrate that Satan, the accuser and slanderer of God’s character, is wrong in his accusations and that he is worthy of God’s judgment for his sin. (b) To demonstrate God’s patience and love and to provide ample opportunity for men to come to Christ (2 Pet. 3:9). So when the angel of Revelation 10:7 says “the mystery of God is completed” he means that once the seventh trumpet is sounded, this time of demonstrating God’s character and of demonstrating man and Satan for what they are, this time of allowing Satan and rebellion to continue, will be over; God will act swiftly now to establish His rule of righteousness on earth. This period of the patience of God will be over.

11. The mystery of Babylon, the truth regarding the source of the ancient and godless mother-child cult (Rev. 17:5, 7).

Christ in You

Here in Colossians 1:26-27, the mystery is further defined as “Christ in you, the hope of glory,” but this “… mystery is so rich with glory that God desired to make it known to the saints. The word ethelesen (1:27 ; AV, “would”) appears to have here the force of resolved, or willed, and, thus, stresses God’s purpose in this revelation, as well as His initiative in it. The saints were helpless to discover the secret; He opened their hearts to see it …”¹⁷⁹ Actually, all the terms used by Paul to describe his message, the message of the person and work of Christ, stress God’s initiative in revealing the message and man’s complete helplessness at deriving and understanding the message apart from God’s initiative and grace. It’s a message that man could never arrive at on his own or would arrive at if he wanted to. As a message of God’s complete and finished work of Grace in Christ, it is completely foreign to man’s fallen mind. Always, man seeks to either subtract from or add to the gospel of grace in Christ.

The glory of this message for Gentiles is found in the nature of their blessings now in Christ. In the Old Testament, they were promised blessing. The promised blessing of the Gentiles in the Old Testament was nothing new, but never in a way that made them co-equal with the Jews. In Ephesians 2:11-22, the apostle contrasts their past with their new and glorious position as follow:

Therefore remember that formerly you, the Gentiles in the flesh—who are called “uncircumcision” by the so-called “circumcision” that is performed in the body by hands—2:12 that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. 2:14 For he is our peace, the one who turned both groups into one and who destroyed the middle wall of partition, the hostility, in his flesh, 2:15 when he nullified the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. 2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and non-citizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 2:21 In him the whole building, being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Whereas they were without Christ, now they are in Christ and Christ is in them; they were without hope, but now they have Him who is “the hope of glory;” they were without peace and alienated from God, but now they have Him who is our peace and our means of bold access to God.

Finally, we should note that the content of this mystery, “Christ in you, the hope of glory,” is centered in a person and not some theological system or in a denomination or a particular church. The center of this mystery is the pre-eminent Christ, who is not only now among the Gentiles, but also in them. As members of His body, they had the very life of the living Savior dwelling within them as the source and means of their new life.

The post-resurrection home of the living Lord Jesus Christ is in the mind and heart of the believer. Therefore the challenge of loving, forgiving, reconciling and caring is not our responsibility for Christ, but His through us. We are channels through whom He moves to the estranged, sick and suffering world. We don’t have to do it on our own. We are to allow Him to flow through our countenance, touch, words, expressions, compassionate acts and empathetical identification.¹⁸⁰

The Hope of Glory

This indwelling of Christ means “the hope of glory.” But what exactly does the apostle mean by “the hope of glory?” Is it primarily future as O’Brien suggests, “They therefore had a sure hope that they would share in that fullness of glory yet to be displayed on the day of “the revealing of the sons of God” (Rom 8:19; cf. 5:2; Col 3:4; 1 Thess 2:12; 2 Thess 1:10; 2:14).”?¹⁸¹ Or is there a more immediate meaning and application of this phrase? As Paul stresses in 1:5, the confident expectation of the blessings laid up for us in Christ for the heavenly future is a great source of motivation to faith and love expressed in the Christian community (cf. 2 Cor. 4:11-18), but there is surely a more immediate focus in the light of the problem facing the Colossians and Paul’s emphasis on spiritual maturity and the transformed life in the here and now (cf. 2:6-23; 3:5-25). The glorious rewards of the future are certainly part of our motivation for this (cf. 3:1-4, 23-25), but in view of the immediate goal of proclaiming Christ through warning and teaching every person to see them advance in spiritual maturity (1:28-29), “the hope of glory” may well involve the confident expectation of experiencing the character of Christ reproduced by the Spirit in the life of every believer. A similar thrust is found in Galatians 4:19 where Paul compared himself to a mother in the throes of birth pangs, “My children—I am again undergoing birth pains until Christ is formed in you!” He had experienced this once when he was in travail for their salvation, but now he was in travail again for their deliverance from the legalism of the false teachers. The goal was the formation of Christ in their lives by means of the Holy Spirit rather than by the legalism being promoted by the Judaistic teachers who were seeking to put them back under the law. Thus,

… a change in metaphors occurred with the expression until Christ is formed in you. Paul longed for these believers to be transformed into (morphe lit., “take on the form of”; cf. morphe in Phil. 2:6-7) the image of Christ. This expression describes the Christian life as a kind of reincarnation of Christ in a believer’s life. This is in fact God’s ideal and purpose—for Christ to live His life in and then through each believer (cf. Gal. 2:20).¹⁸²

As the apostle was concerned for the Galatians because their spiritual development was being arrested by the legalism of the false teachers, so he was concerned for the Colossians. In both epistles (Galatians and Colossians), the apostle was dealing with false teachers who were seeking to yoke believers again to the Law, a matter that nullified the power of the gospel message on their lives (cf. Gal. 3:1-10 with 5:1-6). Thus, “the hope of glory” is the confident expectation of the formation of Christ in His character and life in and through the life of all believers. Glory is the manifestation of the Lord Jesus in us so that we experience Him in attitude, faith, action, and reaction. Ogilvie writes:

This experience of the indwelling Christ has transformed both my personal life and my ministry. When I was gripped by this liberating experience it set me free from compulsive efforts to earn my status with God by being good enough. It replenished the parched places of my soul that kept my Christian life a constant dry spell. The indwelling Christ gave me all that I had previously worked to achieve, studied to understand, struggled to accomplish.¹⁸³

The Method of Proclamation: Admonishing and Teaching Every Person (1:28a)

We proclaim him by instructing and teaching all people

Speaking of Christ as the hope of glory, the text literally reads, “whom we proclaim by admonishing every person and teaching every person in all wisdom.” Again, the focus is on the proclamation of a person, not a theological persuasion, not a hierarchy of angelic powers, and certainly not a compilation of rules and regulations, but a living person who is the fulfillment of hundreds of prophecies of the Old Testament. He who is proclaimed is the Christ.

“Proclaim” (katangello, “proclaim, announce,”) has a note of solemnity about it; it became almost a technical term for missionary activity of announcing the good news about Christ “since it was normally used of the gospel itself or some element in it. So the gospel (1 Cor. 9:14), the testimony of God (1 Cor. 2:1), and the Word of God (Acts 13:5; 17:13; cf. 15:36) are “proclaimed,” while sometimes Christ (Phil 1:17, 18), his death (1 Cor. 11:26) and resurrection (Acts 4:2), as well as the forgiveness of sins (Acts 13:38), were the significant elements in the apostolic announcement.¹⁸⁴ In the New Testament, it occurs only in Paul (6 times) and in Acts (eleven times).

The method by which this is done is spelled out with two participles of means, “instructing (or admonishing) and teaching.” “Instructing” is noutheteo, “to admonish, warn, instruct.” Since it is derived from nous, “mind” and tithemi, “to place, set,” the basic idea is that of putting sense into the mind through warning, counsel, or admonishment. Noutheteo is the negative side of proclamation and carries a moral appeal to the volition to straighten out something that is out of order or contrary to the will and purpose of God. “Teaching” (didasko, “to teach, instruct”) is the positive side of proclamation and involves the impartation of biblical truth to lay the needed foundation for biblical wisdom or understanding. In “admonishment” there is a moral appeal for spiritual change, and with “teaching” there is a doctrinal emphasis that forms the means and basis for change through the power of God’s gracious work in Christ.

The Motive in Proclamation: to Present Every Person Mature in Christ (1:28b)

with all wisdom that we may present every person mature in Christ

“With all wisdom” may look at the manner, “wisely,” but it is better to understand it to refer to the content—the whole range of biblical truth that is to be the sphere in which the teacher operates. The words “with all wisdom” and “every person” (repeated three times in 1:28) are aimed against the Colossian heretics because they claimed to have a superior wisdom that contained a form of speculative knowledge of the higher worlds, but it was only for a limited elite few. By contrast the proclamation of the cosmic Christ, in whom are hidden all the treasures of wisdom and knowledge (2:3), brings all wisdom within the reach of all who hear and believe in the gospel. No one is excluded.

Whom we proclaim by admonishing every person and teaching every person with all wisdom, so that we may present every person mature in Christ (my translation).

The apostle’s goal was to present every believer mature in Christ. Since Paul’s focus is on the present experience of the Colossians, the term “mature” is a better translation of the Greek teleion than “perfect.” The latter implies a future, eschatological focus of ultimate sanctification. The simple truth is that every church with their leadership should be committed to building all believers of the flock into mature, Christ-like Christians. Too often churches resemble a hospital ward where believers are coddled and pampered rather than a training camp where they are being trained to become Spirit controlled ministering servants who reproduce themselves in the lives of others. Our task in ministry is never over with the conversion of men and women. That’s only the beginning. The objective of the church is to see all believers grow from one stage of maturity to another, from glory to glory, even as by the Spirit of the Lord (2 Cor. 3:18).

… The word perfect was a favorite word with the gnostic teachers. It described the disciple who was no longer a novice, but who had matured and was fully instructed in the secrets of the religion. Paul used it to mean “complete, mature in Christ.” This is the goal of all preaching, warning, and teaching.¹⁸⁵

The Means of Proclamation: God’s Enablement Working Through Believers (1:29)

Toward this goal I also labor, struggling according to his power that powerfully works in me.

“Toward this goal” represents the Greek phrase eis ho, “toward which,” and expresses movement toward a goal or a purpose. Paul’s desire and the biblical objective of seeing all believers grow and mature in Christ was certainly a captivating force that directed his life as his mission and mandate, but to accomplish such a goal requires nothing less than God’s supernatural power. Seeing people move forward from babes in Christ to full grown Christians is a difficult task that requires God’s power at work in us. In 2 Corinthians 2:16 the apostle asks, “who is adequate for these things?” Certainly we are not, but he goes on to show that our adequacy is from God:

Now we have such confidence in God through Christ. Not that we are adequate in ourselves to consider anything as if it were coming from ourselves, but our adequacy is from God, who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life (2 Cor. 3:4-6). (emphasis mine)

“Labor” is kopiao, “to labor to the point of weariness, to tire, to wear oneself out.” Regarding this Greek term, Kittle points out:

A distinctive NT use is for Christian work in and for the community. Paul has it for his own work in 1 Cor. 15:10 etc. It describes his manual work in 1 Cor. 4:12, but, since he is not under obligation to do this, it forms part of the work that he does for Christ (1 Th. 2:9; 1 Cor. 9: 15ff.). All his service for Christ may indeed be regarded as strenuous work, though it is also his pride and joy (2 Cor. 11:23). His aim is to present mature Christians to Christ (Col. 1:29). He shows concern for the success of this work (Gal. 4:9) and aims at an eschatological reward (1 Th. 3:5; Phil. 2:16).¹⁸⁶

“Struggling” further defines the nature of his labor and shows the degree to which he labored. It’s the Greek term agonizomai, “to struggle, fight, strive, engage in an athletic contest.” Our term agony comes from the noun form, agona that Paul uses in 2:1, “struggle.” But the key here is the means he depended on for both his motivation and strength to continue. The apostle labored, struggling hard in the task God had given him, but not in his own strength. He labored and struggled only in the strength that God abundantly supplies to all His people if they will just draw upon His supernatural resources—the Word, the Holy Spirit, and prayer. Interestingly, agonizomai is used in 4:12 of Epaphras who wrestled in prayer for the Colossians that they might mature and stand fully assured in all the will of God. And like the apostle who was his mentor, he worked hard at this task (4:13).

The key to Paul’s labor is seen in the words, “according to his power that powerfully works in me.” Paul labored, but so did God.

But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me (cf. 1 Cor. 15:10).

It was mentioned earlier that a responsibility for stewards is faithfulness, but in the emphasis here we see another. It is relinquishment. Until we have learned to relinquish control to the indwelling Christ, our hope of glory, we will never experience God’s grace truly at work in us.

His success was due to the energy of the eternal God. The present participle energoumenen (AV, “worketh”) may be passive rather than middle and, if so, we might render the clause, striving according to his working which is produced in me mightily. The root generally refers to supernatural power, whether God’s or Satan’s. This, then, is the secret of the apostle’s remarkably successful ministry. It was not his education, considerable though it may have been, nor his culture, deeply rooted in the life and literature of God’s ancient people, nor his shrewd methodology—and he was a master of missionary strategy—nor was it simply hard work. His secret lay in his Companion …¹⁸⁷

“Did we in our own strength confide,
Our striving would be losing;
Were not the right Man on our side,
The man of God’s own choosing.
Dost ask who that may be?
Christ Jesus, it is He;
Lord Sabaoth His name,
From age to age the same,
And He must win the battle.”
Martin Luther

We can only be truly successful when we learn to live and minister by the unseen presence of the risen Christ and allow Him to work in, through, and with us as the source and power for our ministries. So often, however, I see preachers, even with good motives, seek to manipulate, coerce, and force people into spiritual change or Christian service. That may get some results, but that’s not God’s method or means. The Lord Jesus, as the unseen power of our lives, works when we relinquish control and draw upon Him through prayer, faith in the truth of Christ, and by means of the control of the Spirit. Again, we can learn not only from Paul, but from his disciple, Epaphras:

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray for us too, that God may open a door for the message so that we may proclaim the mystery of Christ, for which I am in chains. 4:4 Pray that I may make it known as I should. 4:5 Conduct yourselves with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

4:13 Epaphras, who is one of you and a slave of Christ, greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured in all the will of God

The Model for Messengers of the Proclamation: Strengthened Hearts Instructed in Love Unto the Full Assurance That Understanding Brings (2:1-3)

2:1 For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face. 2:2 My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, 2:3 in whom are hidden all the treasures of wisdom and knowledge.

As the overall guiding force of his ministry, the apostle declared his struggle in 1:28-29 to see the Gentiles come to know and grow to maturity in Christ, but here in 2:1-3 he makes it personal to the Colossians, to the Laodiceans, and to others to show his personal interest in them. In other words, Paul’s struggle was not limited only to those he knew. Rather, it extended to those who had never met him personally. “This is a clear indication that Paul had not started this or other churches in the Lycus Valley. The mention of Laodicea (cf. 4:16) indicates that the heresy had spread there too, though it was probably centered in Colosse.”¹⁸⁸

“Struggle” is agona, the noun form of, “ to struggle, strive.” Agona was an athletic term that was often used of a track contest as in Hebrews 12:1, but also of a wrestling match, which here could easily be a figure of speech that forms a graphic picture of wrestling with the Lord in prayer for others (cf. the use of the verb form, agonizomai, in 4:12).

Thus, in keeping with Paul’s goal of maturity for his readers, there was another goal or purpose connected with his struggle for them. That goal was strengthened hearts that had been instructed in the sphere of love and unto a full assurance that would result in a clear understanding in the knowledge of the mystery of God, namely Christ.

There is some debate regarding how we should translate and understand “encouraged” (NET Bible) or “comforted” (NASB) and “knit together.” “Encouraged” or “comforted” is parakaleo, (1) to call to one’s side for aid, summons for help, (2) appeal to, urge, exhort, encourage, (3) comfort, encourage.¹⁸⁹ While “comfort” is a legitimate translation, it is too weak here for this context (cf. vs. 4). There is no mention of, or allusion to distresses or persecutions among the Colossians, but they were under the threat of being led astray by the false teaching. Thus, “confirmed” or “strengthened” would be a better translation.

The means by which this strengthening occurs is found in the words, “knit together in love … “Knit together” is sumbibazo, (1) bring together, unite, (2) to instruct, teach (3) demonstrate, prove, (4) conclude, infer.¹⁹⁰ In this passage, most commentators and translation take it to mean “knit together” or “united” in love. However, in the Septuagint, this verb always means “to instruct.” O’Brien makes a good argument contextually for “instruct, teach.”

A good case has been made for rendering this phrase as “being instructed in love,” so referring to the loving admonition given to the community. Several commentators (including Dibelius-Greeven, 25, 26, Scott, 36, and Montague, Growth in Christ, 82) have adopted this line. The verb sumbibazo does, on occasion, carry this didactic meaning outside the Bible (for examples in Aristotle, Philo, etc see Delling, TDNT 7, 763) while all ten LXX instances mean “instruct,” “make known,” “teach,” and refer exclusively to authoritative direction (cf. Exod 4:12, 15; 18:16; Lev 10:11; Deut 4:9; Judg 13:8; etc Isa 40:13 is cited by Paul with the meaning “instruct” at 1 Cor 2:16). The same connotation occurs at Acts 9:22 and 19:33. Further, Scott observed that Paul’s preoccupation in Colossians was less the issue of unity than that his readers be enlightened in their faith over against heretical teachings and practices (the Vulgate seems to have caught this point with its rendering “instructi in caritate”). Also this interpretation suits the immediate context with its strong emphasis on “knowledge,” “understanding” and “wisdom.” En agape then refers less to Paul’s love for the readers—as though they were “charitably instructed”—than to love in its full breadth of meaning, as the foundation of the Christian life (cf. Eph 3:17) …

The issue is a finely balanced one and while most argue that the translation “being knit together” is preferable in the light of the later verses in Colossians, our inclination, because of the immediate context, is in favor of the sense “taught,” “instructed.”¹⁹¹

“Being instructed” is a participle of means and explains how the strengthening occurs, by instruction in the sphere of Christian love. A further result of that instruction is a wealth of assurance that brings a clear understanding in the knowledge of the mystery, even Christ. “Wealth” is ploutos, “wealth, abundance, riches” implying not only abundance, but great value. The world offers all kinds of substitutes for happiness and security, but in the final analysis, they simply cannot deliver what is promised. The greatest wealth a person can possess is the knowledge of Christ and the assurance it gives regarding eternal life and how to live in the power of His exchanged life. People look in all sorts of places for meaning, significance, and happiness, but they are looking in all the wrong places unless it is sought in Christ in whom are hidden all the treasures of wisdom and knowledge. Paul says that they are hidden in Christ, hidden not in the sense that they are kept concealed, but that they are stored up in one place only, and that is in Christ. So the apostle calls upon the Colossians and us to look to Jesus Christ as the one and only place where we can find wisdom and knowledge. Johnson has an excellent word here:

Paul concludes with a final thrust at the gnostic Judaizers. Were they offering a deeper knowledge of spiritual things? Did they possess the secret of truth in their systems? In Him, in Christ are all the treasures of wisdom and knowledge hidden away. The word apokruphoi (AV, “hidden”) is emphatic by position, and in the light of this it is just possible that Paul may have in mind something similar to the mystery religions. In them 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.

Paul meets the heretics on their own ground. He has a secret, too. It also is unknowable, except to the initiated. To understand the secrets of the pagan religions, one must enter the temples. Likewise, the only way to understand the treasures of God’s wisdom and understanding is to enter Christ by faith. They are stored away in Him. He is God’s great secret; leave the mysteries of men and come to Him who is the way, the truth, and the life is the apostle’s conviction.¹⁹²

With this in mind, the apostle will next (2:4-5), for the first time, directly address the dangerous heresy facing the Colossians.

Conclusion

For years as a young man and a believer, as one who had trusted in Christ at an early age, I was still without assurance of my salvation, constantly wondering if I was really saved, or if I could loose my salvation. I was ever examining my life for evidence or proof and wondering, “If I’m really saved, then why do I have these thoughts,” or “why am I tempted in this area or that one?” I was one who surely lacked the full assurance that a clear understanding in the knowledge of Christ brings to the heart. Rather than looking to Christ and the Word as the source of my assurance, I looked to my own record and myself. No wonder I was so unsettled and unsure. I went to several pastors for help, but ironically, they were of no help. It was not until I got into a Bible teaching ministry that was devoted to an in depth study of the Word that I began to truly learn about the fullness of wisdom and God’s salvation in the person and work of Christ, and about all that I had in Him as the source of my life. Suddenly the constant introspection left, I gained assurance, and I began to grow and mature in the Savior. As long as I continued to look to myself there was not only no assurance, but no growth or victory over the sinful nature and its lust patterns. But once I began to look away from myself to the matchless life of Christ and His finished work for salvation, that all changed.

The changes that occurred in my life not only impacted my character and patterns of behavior, but knowing Christ more intimately and deeply gave me a new mission that became the mandate for my life as well. Seeing what the Word or the message of Christ had done in and for me, caused me to want to share that with others. One thing led to another (teaching Sunday school, Bible classes, etc.) but eventually the Lord led me to Dallas Theological Seminary where I could be prepared to more effectively know and teach God’s truth and be engaged in building others toward spiritual maturity.

With the word “struggle” as a figure of speech for wrestling with God for others in prayer, we are reminded that prayer is a wonderful means for liberating others from the false views so prevalent in society and into the life-changing power of the gospel. Paul wrestled for these believers that they might be strengthened and have greater insight into the knowledge of Christ. Such was a persistent theme of Paul’s prayer life as is so evident in the prison epistles (cf. Eph. 1:15-19; 3:14-21; Phil. 1:9-11; Col. 1:9-14).

¹⁷³ S. Lewis Johnson, “Studies in the Epistle to the Colossians, Part V, The Minister of the Mystery,” Bibliotheca Sacra (Dallas Theological Seminary, # 119:475), 227.

¹⁷⁴ Curtis Vaughan, The Expositor's Bible Commentary, gen. ed. Frank E. Gaebelein (Zondervan, Grand Rapids, 1976-1992), electronic media.

¹⁷⁵ Vaughan, electronic media

¹⁷⁶ Johnson, 229

¹⁷⁷ Johnson, 231.

¹⁷⁸ Lloyd John Ogilvie, You Are Loved & Forgiven, Paul’s Letter of Hope to the Colossians (Regal Books, Ventura, CA, 1977), 62

¹⁷⁹ Johnson, 232.

¹⁸⁰ Ogilvie, 72.

¹⁸¹ Peter T. O'Brien, Word Biblical Commentary, Colossians, Philemon, gen. ed., Glenn W. Barker, NT., ed., Ralph P. Martin (Word Books, Publisher, Waco, TX, vol. 44), electronic edition.

¹⁸² Walvoord, J. F. (1983-c1985). The Bible Knowledge Commentary : An Exposition of the Scriptures (Ga 4:19). Wheaton, IL: Victor Books), electronic media.

¹⁸³ Ogilvie, 72-73.

¹⁸⁴ O’Brien, electronic edition.

¹⁸⁵ Warren W. Wiersbe, The Bible Exposition Commentary: An Exposition of The New Testament Comprising the Entire "BE" Series, electronic ed. (Wheaton: Victor Books, 1989; Published in electronic form by Logos Research Systems, 1996).

¹⁸⁶ Kittel, G. (1985; Published in electronic form by Logos Research Systems, 1996). Theological dictionary of the New Testament (electronic ed.) (Page 453). Grand Rapids: William B. Eerdmans.

¹⁸⁷ Johnson, 234-235.

¹⁸⁸ Walvoord, J. F. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (Col 2:1-2). Wheaton, IL: Victor Books.

¹⁸⁹ Bauer, Arndth, Gingrich, electronic edition.

¹⁹⁰ BAG, electronic edition.

¹⁹¹ O’Brien, electronic edition.

¹⁹² Johnson, 236-237

In a number of ways, the preparation for invasion and the conflict that lay before Joshua and the people begins in this chapter. And it is significant that this preparation in chapter one proceeds out of God’s communication. First, God speaks and commissions Joshua (1:1-5) and then calls him to be strong and courageous (1:6-9). In view of this word from God, Joshua speaks to the people and gives them instructions for preparing to cross the Jordan in three days (1:10-15). This is followed by the response of the people which, of course, had its source in the Word of God (1:16-18). God’s revelation should always be followed by a response that is in keeping with His inspired Word.

The Commission Given
(1:1-5)

1 Now it came about after the death of Moses the servant of the LORD that the LORD spoke to Joshua the son of Nun, Moses’ servant, saying, 2 “Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel. 3 Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses. 4 From the wilderness and this Lebanon, even as far as the great river, the river Euphrates, all the land of the Hittites, and as far as the Great Sea toward the setting of the sun, will be your territory. 5 No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you.

The victory and possession of the land which follows is a direct result of the Word of God and of man, in this case Joshua, hearing and responding to His Word. This should illustrate for us that there is absolutely no victory or chance for us to experience the blessings of our new life in Christ apart from the Word of God. Whenever any believer begins to turn away from the Word through indifference or apathy for whatever reason, he is turning away from the Lord and into defeat.

Joshua’s commission comes only after the death of Moses (vss. 1-2). This is significant. The commission of Joshua and the continuation of God’s purposes to move Israel into the land, for certain typological reasons, comes only after the death of Moses. Why is this?

Moses was the great lawgiver who represented the Law of Sinai, that awesome legislation which demonstrates the perfect holiness of God and the sinful condition of man who stands separated from God (Rom. 3:23). But the Law, though holy and good, could never give life or spirituality nor could it provide justification. It was instead a ministration of death that revealed man a sinner and in jail to sin (2 Cor. 3:7; Rom. 7:7; Gal. 3:19-22).

Moses portrayed the law which cannot lead us into the saving and abundant life of Christ. It was only a tutor, a temporary servant which must pass away (Gal. 3:23f). Though it did point to Christ in the tabernacle, priesthood, and sacrifices, it could not take away sin or provide deliverance from the flesh. Why? Because it was weak in that it was dependent upon man and his ability (Rom. 8:3-4). The Law provided a righteous standard, but no power or grace for the flesh or indwelling sin (Rom. 6:14; 8:3f).

Thus, Moses had to pass from the scene before Joshua could be commissioned and given orders to take the people across Jordan and into the Promised Land. A further reason is seen in Joshua’s name which so clearly reminds us that “Yahweh is Salvation.” As the Hebrew equivalent of Jesus, Joshua typifies the Lord Jesus and His saving life who provides us not only with redemption, but with the power we need to enter into the possession of our possessions in Christ.

With the mention of the death of Moses, Joshua is then told, “Now therefore arise, cross this Jordan, you and all this people.” By way of application for today, the words “Now therefore arise,” (in view of the death of Moses and what he represented) teach us the truth that no man can live the Christian life by keeping a set of laws or taboos. While the Christian life involves obedience to the principles and imperatives of the Word, it is more. It is a life to be lived by faith in the power of God. We simply cannot live the Christian life in our own energy or by our own determination. The Christian life is not just being Mr. Nice or merely keeping a set of Christian principles and rules. It is a faith relationship with God to be lived out in the power of the Spirit and in the light of the Word.

With the Words, “arise, cross this Jordan,” the Lord is saying, “get out of the desert and move on into Canaan.” God’s will for the believer is never in the wilderness. It is in Canaan, the place of deliverance and conquest. “Arise, cross” by the parallel of New Testament truth says, “take up your armor, use your supernatural resources, stop trusting in yourself, trust me and move out.”

“You and all this people” illustrates that spirituality is not just for an elect few, but it is for all believers. The abundant, maturing Christian life is God’s plan and will for every single believer. It is only limited by our lack of availability to His constant availability to us. Every believer is blessed with every spiritual blessing, is a priest of God with abundant grace available for every situation. We need to remember all Israel got out of Egypt the same way—by faith in God’s grace, and they would all cross over Jordan in exactly the same way, by faith in God’s deliverance.

The words, “to the land which I am giving you” and in verse 3, “every place on which …” illustrates the truth of Ephesians 1:3 and Colossians 2:10. “I am giving you” and “I have given it to you” shows us God was then in the process of bringing to pass that which had been theirs all along. Joshua 2:9-11 reveals that the land had virtually been theirs for 40 years. It was just waiting to be possessed. And like that, from the moment of salvation, God has provided every believer with every spiritual blessing and provision. Of course, as this book makes perfectly clear, having title deed to the land (or our blessings in Christ) does not mean our lives will be without testing, conflict, struggles, and pressures. It indeed will, but since the battle is the Lord’s, since God has done the most for us in Christ, with the testings and temptations comes God’s deliverance through faith and the application of the Word.

In verse 5, Joshua is given the promise, “no man will be able to stand before you,” but this promise is also a warning. While the land was theirs for the taking, it would not be taken without conflict or battle. And likewise, as the land of Canaan was full of fortified cities and enemies that needed to be driven out, so the Christian life is a life of conflict with enemies which must be overcome. Though the outcome is assured if we claim God’s sufficiency and the saving life of Christ, we must still do battle and reckon with the fact of the enemy throughout this life. This is a wake up call, a reality that must be faced: life is full of battles and conflicts. We are not in Eden nor are we in the millennial reign of Christ. Rather we wrestle with the flesh (indwelling sin), with the devil and supernatural powers of darkness, and a world system that is antagonistic to God, to His Word, and to godly living (cf. Rom. 7:15f; Gal. 5:16f; Eph. 5:15-16; 6:10f; 1 Pet. 5:8-9).

Nevertheless, the positive side is that these words, “no man will be able to stand before you …” are also a promise of continued deliverance in battle after battle after battle. Because of the infinite sufficiency of the saving life of the Christ through His finished work on the cross, His triumphant presence at the right hand of God, our identification with Him in His death, resurrection and session in heaven, and through His gift of the Holy Spirit, there is no enemy we can possibly face which the Lord (our Joshua) has not already conquered. Our need is to appropriate what He has already done for us through the wise faith-application of His Word.

Though still active and roaming about, Satan’s power has been broken and we can resist his deceptions and attacks. Though the sin principle still dwells within or the flesh is still active in our members, its power over us has been broken through our union with Christ in His death and resurrection. This means the victory of possessing our possessions is through the gift of the Holy Spirit (Rom. 6 and 8) and the sanctifying power of a Word-filled life (John 17:17; Eph. 5:18; Col. 3:16).

Application: We all entertain the desire to live in an ideal world, where life moves along smoothly without problems or stress. In fact, we were created for such and it is not wrong to long for that time which will come with the return of the Lord Jesus, our Joshua. But the doctrines of the apostasy of the last days, the evil nature of this day and time, plus the presence of our three enemies are constant reminders that such cannot be the case now any more than we can have lasting and true world peace without the return of the Lord. We must face the facts and be prepared to face life as it really is. In Christ we are super-conquerors and through His saving life we can overcome the individual battles of life, but we must be prepared to fight the good fight.

We all like to rock along without anything upsetting our schedules or forcing us out of our comfort zones. When we attempt to get away from the struggle, God jars us back into reality through some unpleasant condition or experience and we are again faced with reality. After vacation we must go back to work and face that co-worker who is so hard to get along with. We are going along and then suddenly, there is a threat to our health or that of our spouse or child. Or we may face the death of a loved one which brings heartache, loneliness, along with new pressures and responsibilities. Such is your life and mine, but the words “no man will be able to stand before you all the days of your life” intrudes into our lives with two realities: a warning and promise.

The words, “just as I have been with Moses, I will be with you; I will not fail you or forsake you,” call our attention to one of the great truths of the Bible. Israel would get into the land the same way they got out of Egypt. Likewise, we enter into the abundant life of Christ the same way we were delivered from wrath—by faith in the saving life of Christ. Just as we trusted in Christ and the accomplishments of the cross for justification and redemption, so we must reckon on those same accomplishments as the basis for our security and daily deliverance (Rom. 6:4-11; Col. 2:6-3:3).

The Call to Courage
(1:6-9)

6 “Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them. 7 Only be strong and very courageous; be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go. 8 This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success. 9 Have I not commanded you? Be strong and courageous! Do not tremble or be dismayed, for the LORD your God is with you wherever you go.”

While the first five verses deal with Joshua’s commission to take over after the death of Moses, the major thrust of verses 6-9 concerns something that was vital to Joshua’s ability to do that. And what was true for Joshua is equally true for us.

There is a word or theme repeated at least three times in these verses that we need to pick up on and relate to. Three times God tells Joshua, “be strong and courageous” (1:6, 7, 9). Then later, as it pertains to their obedience to God, Joshua will relate the same charge to the people (1:18; 10:25) who will likewise face the challenges and fulfillment of God’s purposes for the nation—dwelling in the land as a priesthood nation as God’s representative to the nations.

So the issue before Joshua was a call to be strong and courageous in view of the mantle of leadership that was being passed on to him. God was calling him to a very special and difficult ministry, one with tremendous challenges and obstacles far beyond his own skill or abilities. But life for all of us is filled with such challenges so let us not pass over this without seeing the personal application this can have for each of us. Verses 6-9 are fundamental for obtaining the strength and courage anyone needs for the challenges of any ministry or responsibility.

This passage is not just for a special class of leaders like pastors or missionaries. God has called each of us to ministry. No believer is exempt. We are all gifted, we are all priests of God, and leaders in some sense with personal responsibilities to others whether elders, deacons, moms or dads, etc.

People often run from ministry or difficult situations because of fear or because of the obstacles. As the former generation of Israelites had failed to enter into the land and possess their possessions because of unbelief and fear of the giants, so we too can fail to enter into God’s calling on our lives.

Application: Without God’s strength and personal courage, we will fail to tackle the challenges or take on the responsibilities that God calls us to. Others, being overconfident in themselves may seek to strike out in their own steam, an equally wrong way to try to serve the Lord as we will see illustrated in chapter 7 with the defeat at Ai.

Biblically speaking, where does moral strength and courage come from and does it mean the absence of fear? Moral strength and courage come from (1) faith in the sovereignty and provision of God and (2) in the fact that we are convinced what we are doing is right and best and essential to life. But there is much more as this passage will show us. Courage is that quality of mind that enables men to encounter danger and difficulty with firmness and resolve in spite of inner fears (cf. 1 Cor. 2:3; 2 Cor. 7:5). In other words, courage is not the absence of fear. While not courting danger nor presuming on the Lord, Paul never evaded something if he knew it was God’s will or that it was right. In his excellent book on spiritual leadership, J. Oswald Sanders wrote:

Courage of the highest order is demanded of a spiritual leader—always moral courage and frequently physical courage as well …

Martin Luther possessed this important quality in unusual measure. It has been asserted that he was perhaps as fearless a man as ever lived. When he set out on his momentous journey to Worms, he said, “You can expect from me everything save fear or recantation. I shall not flee, much less recant.” His friends, warning him of the grave dangers he faced, sought to dissuade him. But Luther would not be dissuaded. “Not go to Worms?” he said. “I shall go to Worms though there were as many devils as tiles on the roofs.” …

But not all men are courageous by nature as Luther was, and that fact is both explicit and implicit in Scripture. The highest degree of courage is seen in the person who is most fearful but refuses to capitulate to it. However fearful they might have been, God’s leaders in succeeding generations have been commanded to be of good courage. Had they been without fear, the command would have been pointless.³

So where do strength and courage come from? These concepts teach us several important ingredients:

(1) Strength and courage come through Recognizing and Relating to God’s pleasure (His will) and having a sense of God’s calling and destiny (1:1-2).

Knowing God’s Word, the clearly revealed will of God, plus recognizing one’s gifts, abilities, and training, all of which are a part of understanding His pleasure or will for one’s life, is foundational for finding strength and courage to accept any area of responsibility in ministry. Without this understanding, one will hardly have the motivation or courage to move into the ministries God wants to call us to.

There is a specific process to be noted here in verses 1-9. There is first God’s Word to Joshua commissioning and encouraging him. The courage that is called for here is the direct result of the Word and knowing God’s will (see Eph. 5:9-10). Also, Joshua is reminded that he had been prepared and trained for this as the servant of Moses (1:1).

Joshua being spoken to in verse 1 is equivalent to us gaining biblical insight. It is this that forms the foundation for courage and conviction and for faith and action. We need to pray and seek God’s will and wisdom. The first foundation for courage is knowing both the Word and God’s will.

Being the understudy of Moses illustrates a couple of key principles: (1) The principle of having a godly example (1 Tim. 4; 1 Pet. 5:1-3). (2) The principle of Luke 16:10 and its impact on the development of courage and motivation for ministry. Joshua had been faithful in the little things and would be faithful in much. Service in the larger areas of responsibility starts with faithfulness in smaller things. We each need to find a place to serve and grow. It may become the training ground for other areas of ministry to which God may be calling you.

“Moses my servant is dead” (vs. 2). This statement reminds us that no one is indispensable and leadership changes. If we are not training others and being trained ourselves, we leave gaping holes (2 Tim. 2:2).

“Now therefore arise” emphasizes the need for decisive action to fill the void left by the absence of Moses. And this is true for all of us in ministry for whatever reason there is a void left by the removal of the servants of God. A true grasp of the need is always a vital element to decisiveness and action to fill that need; it’s part of the root that produces the fruit. But there is another element that is vital to courage and decisiveness in doing the will of God.

(2) Strength and courage come through Resting in God’s promises (1:2b-6).

Please note the promises given to Joshua here were given in relation to the ministry and work to which God had called him. This applies to each of us regardless of the particular ministry God has called us to in the body of Christ. Read these verses carefully and see what application you can make from them to your life. Do you feel the tug of God on your life to serve him in a particular way, but you are afraid? Are you afraid of failure? Are you afraid of what it might cost you? Meditate on these verses.

We might also note some of the obstacles that can be observed in this passage because in claiming the promises of God, faith must face the obstacles.

“Cross this Jordan.” In Scripture, the Jordan often represents an obstacle, an impediment to growth, ministry, progress. There is good reason to believe that the Jordan was swollen over its banks at this time of year (cf. Jos. 3:15; 4:18). Here is one of the reasons courage is needed.

Further, to cross the Jordan meant to enter into a hostile land, a land full of enemies some of whom were giants and who lived in strongly fortified cities. This was no simple challenge. Remember, the previous generation failed at Kadesh Barnea because of a lack of courage. But there is more here.

“You and all this people.” This was no small group! The very numbers made this a colossal task. But Joshua had the responsibility of leading a people who were noted for being stiff necked and throwing stones at their leaders. The word “all” reminds us that it is God’s purpose for all His people to mature and become strong, to be in His will and living victorious lives.

Nevertheless, regardless of the obstacles, God’s will had been clearly made known to Joshua. He needed to act on this fact by faith in the Lord’s person, promises, and provision.

Let’s look at the promise in verse 2b: “To the land which I am giving to them, to the sons of Israel” (vs. 2). Also note the words “which I have given to them” (vs. 3). They were going into the Promised Land, the land promised to the patriarchs, to Abraham, Isaac, and Jacob or Israel by God Himself who cannot go back on His promises. In fact, He was then and had for some time been preparing the inhabitants for defeat (cf. 2:9f). The land had been theirs for forty years but they failed to enter in because of unbelief and a lack of courage.

God’s Word is filled with hundreds of promises (vss. 3-6, 9). In essence, every principle of Scripture becomes a promise because with the principle comes the inherent promise of God who is perfect veracity so that we can count on the principle. But we must know those promises and act on them by faith. God’s promises are given to carry us through the Jordan rivers of life, not necessarily to remove them but to enable us to step out in faith to cross them. They are not given so we can avoid or go around, but so we can cross them victoriously.

How do we claim and act on those promises? How do we make those promises a part of our lives?

(3) Strength and courage come through daily Renewal in God’s Principles (1:7-8).

Successful ministry according to a biblical definition of success is ultimately related to solid Bible teaching and study rather than to our human methods, techniques, and strategies which too often resort to pressure, coercion, and manipulation in order to achieve our own agendas or results.

The Word is intrinsically powerful and able to produce godly change in believers’ lives as it motivates, encourages, gives hope and direction, and exposes us to both our needs and God’s provision. The Word has been given to us to establish a communicative relationship with God. It is a means of fellowship with Him. But this takes time, quality time and diligence. Note the emphasis on this in these verses. “To do according to all the Law…; do not turn from it …” (vs. 7), “but you shall meditate on it day and night …” (vs. 8).

What’s our tendency? The average person today wants a quick fix—three easy steps. We want God to do it now. But this kind of approach does not develop a relationship with the Lord. Relationship with God, knowing Him, as with any relationship, takes time. It is this that provides us with success in ministry and in life, wherever we go and in whatever we do.

The Warning: Joshua was warned or cautioned in three things:

• To “be careful” warns against danger, calls for prudence, observation or careful scrutiny, and conscientiousness (cf. Eph. 5:15).
• To “do according to all” points to the concept of the whole counsel of the Word.
• To “not to turn from it” points to the concept of the Scripture as our objective index or standard and warns against moral relativity.

The Process: Joshua was to do three things with regard to the Scriptures:

• The Law was not to depart from his mouth; he was to talk about it (cf. Deut. 6:7). This would be a means of staying occupied with God’s thoughts and ways.
• He was to meditate on it day and night; he was to think about it constantly (cf. Ps. 1:2; 119:97). In order to be able to talk about it and apply it, one must know it and see how it applies. We must have it on our mind and heart to fortify, encourage, and direct.
• He was to do everything written in it; he was to conduct his life in obedience to all its commands (cf. Ezra 7:10; James 1:22-25).

(4) Strength and courage come through Reckoning on God’s Person and presence (1:9).

Last, but certainly not least is the promise of the ever watchful and protective presence of God. There is no situation, no problem or enemy that we ever face alone. The Lord is always there as our constant support and supply. If we are concerned about our ministries or anything else, we can be absolutely sure God is infinitely more concerned than we are. Our need is simply to walk in the light of His presence and to count on His guidance, support, supply, and care by keeping our focus on Him (Heb. 12:1-2).

“Have I not commanded you.” What’s the important point here? It’s the source of the command and the promises. The ‘I’ refers to Yahweh. So note what follows.

“For the Lord (Yahweh) your God (Elohim) is with you wherever you go.” These words stress the nature of the one who gave the command. They focus our attention on who and what God is like. One of the secrets to boldness and courage is an awareness of God’s provision and presence, especially His presence as the one who has promised to never leave us.

Compare John 20:19 and the fear of the disciples before they experienced the presence of the resurrected Christ with the promise of His never-ending presence (cf. Matt. 28:18-20) with the boldness they displayed in Acts 4:13-20. What made the difference in the disciples? These were men who were now confident of Christ’s presence (Matt. 28:18-20), knew God’s will, His word, and who were filled with God’s Spirit (cf. Acts 4:8). When the Holy Spirit is in control of a man’s life and is instructing him in God’s Word, He imparts not “a spirit of timidity, but of power and love and discipline”:

“For God has not given us a spirit of timidity, but of power and love and discipline (2 Timothy 1:7).

“Timidity” is deilia meaning cowardice, the opposite of courage. “Power” is dunamis, the ability to do what we should. “Love” is agaph, a mental attitude of sacrificial concern for others. This means the motivation and ability to make tough choices. “Discipline” is swfronismos meaning sound-mind thinking, a product of biblical understanding, which holds our fears in check, changes values and priorities, and gives courage and decisiveness.

In Hebrews 13:1-3, the author reminded his readers of the need of ministry to the saints. For instance he wrote, “let love of the brethren continue. Do not neglect to show hospitality to strangers, …” God wants us to be ministering people and this takes courage and obedience, and sometimes means sacrifices. So also, he cautions us concerning our values and our sources of security and then reminds us of the promise of the presence and supply of God.

Let your character be free from the love of money, being content with what you have; for He Himself has said, “I will never desert you, nor will I ever forsake you,” so that we confidently say, “The Lord is my helper, I will not be afraid. What shall man do to me?” (Heb. 13:5-6)

As we face the challenges and opportunities and calling of God, let’s remember these promises of God to Joshua. With the call of God to service there is always the matching provision of God. The problem lies not with the Lord, but with our responsibility to follow the Lord’s admonitions as given to Joshua.

Joshua Speaks to the People
(1:10-15)

10 Then Joshua commanded the officers of the people, saying, 11 “Pass through the midst of the camp and command the people, saying, ‘Prepare provisions for yourselves, for within three days you are to cross this Jordan, to go in to possess the land which the LORD your God is giving you, to possess it.’”

12 And to the Reubenites and to the Gadites and to the half-tribe of Manasseh, Joshua said, 13 “Remember the word which Moses the servant of the LORD commanded you, saying, ‘The LORD your God gives you rest, and will give you this land.’ 14 Your wives, your little ones, and your cattle shall remain in the land which Moses gave you beyond the Jordan, but you shall cross before your brothers in battle array, all your valiant warriors, and shall help them, 15 until the LORD gives your brothers rest, as He gives you, and they also possess the land which the LORD your God is giving them. Then you shall return to your own land, and possess that which Moses the servant of the LORD gave you beyond the Jordan toward the sunrise.”

In our previous lesson, the key note was God’s revelation to Joshua concerning His promises, His purposes for the nation, the great principles of the Law, and His abiding presence. This forms the backdrop, the motivation and inspiration for this section and all that follows. Now, in verses 10-15, Joshua speaks to the people to act on the revelation and promises of God. Here the key note is Joshua’s immediate and obedient response regardless of the obstacles that lay before them. There is in this section a note of urgency, certainty, expectancy, and faith in Joshua’s commands to the people. As God had commanded the new leader was taking charge and following the Lord’s orders with confidence.

(1) He did so immediately, without delay or procrastination. There is an old adage, “strike while the iron is hot.” The longer we delay, the more reluctant we are to comply with God’s requirements. Delay is dangerous to our spiritual lives and can lead to hardening against God’s directives. Delay can also be disobedience. Procrastination can evidence a lack of heart for God’s call and a lack of concern for God’s glory and God’s people. Note Psalm 119:60, “I hastened and did not delay to keep Thy commandments.”

(2) He did so with confidence showing faith in the Lord and courage to tackle the task that lay before him. Such immediate response shows faith in the Word and confidence in the Lord.

(3) He did so with a clear understanding of what they faced. This brings out the element of his courage even more. First, by his own experience he understood what they faced, for forty years earlier he was one of twelve spies who had had been sent to search out the land. He could have remembered with pessimism the negative report of the ten and anticipated the same kind of response from the new generation. But Joshua’s eyes were solidly on the Lord. Too often we undermine our focus on the Lord and His power by thinking about all the negatives, about what might happen if we move forward. Second, Joshua may have also known what they were facing through the report of the two spies he sent into the land in chapter 2, which probably occurred before the command of verse 11.⁴

Regardless, Joshua and the people faced a situation that in many ways paralleled the dilemma Moses and the Israelites had faced at the Red Sea (Ex. 14). “In each case, the obstacle occurred at the beginning of the leader’s ministry. Both were impossible to solve through natural means. Both demanded implicit and absolute dependence upon a miracle-working God.”⁵

After forty years of wandering, thinking they had at last come to the Promised Land, they find the river overflowing its banks (3:15). They faced what was for them an insurmountable difficulty. Life is like that isn’t it? So often when our hopes are high, when things seem to be going our way, suddenly, problems loom up out of nowhere and we seem to be looking at an impossible crossing. But all things are possible for God who works all things together for those who love Him (see Gen. 18:14; Jer. 32:17; Matt. 19:26; Luke 1:37; 18:27).

Two matters had to be taken care of before they could cross the Jordan. Later, in 3:1f, Joshua will give specifics on how the Jordan must be crossed, but first, as a good leader, he responsibly surveys the situation and sees two things that need to be done.

Logistical Planning: Provisions Had to be Gathered (1:11)

The food gathered here is that which had been taken as spoils of their conquests through the wilderness. The manna was still available, but it could not be kept overnight without spoiling. They would be on the march moving from Shittim to the banks of the Jordan which was only about eight miles, but because of the number of people and all that was involved, they evidently would not be able to gather the manna.

Analogy: The issue here is sustenance in order to be able to cross over and possess their possessions and handle the battles they would face by faith in the Lord’s power. So likewise, we need to be nourished on the Words of the faith so we can continue to enter into our blessings in Christ (cf. 1 Tim. 4:6f and Heb. 3:7-19).

Strategic Planning: A Reminder of Responsibilities (1:12-15)

In verses 12-14, Joshua reminds the tribes of Gad, Reuben, and the half tribe of Manasseh of their previous promises and responsibilities (Num. 32:16-32; Deut. 3:12-20). In this, we see a key to Joshua’s success.

(1) He was obeying his commission to “be careful to do according to all the law of Moses.” He was remembering and seeking to live by the principles and promises of the Word. Compare 1:13, “Remember the word which Moses … commanded you.” This had become the Word for Israel.

(2) He reminded the people of the Word. His authority for his challenge to these two-and-a-half tribes was the Word of the Lord.

“This was no natural prudence or a spirit of expediency which actuated Joshua to seek their co-operation.”⁶ And it was not merely a matter of seeking more help because they would be insufficient without more resources. It was not asking this as a favor to himself. No, the appeal and authority came from the facts of the commands of the Word of God. Servants of God must learn to lean on the power of the Word to motivate and minister to others and to accomplish God’s purposes.

In principle however, this order from Moses and enacted here by Joshua was promoting the concept of the people of God as team. Here he was delegating specific tasks to these people. Each person was needed and each needed to do his part. They would act as shock troops going before their brothers.

There is also here another factor. In the words of verse 13b, “The Lord your God gives you rest, and will give you this land” followed by the words of verse 15, “until the Lord gives your brothers rest, as He gives you, …” Joshua was reminding them of their obligation to their people and placing an additional obligation on them based on gratitude for what God had already done for them.

The People’s Response
(1:16-18)

16 And they answered Joshua, saying, “All that you have commanded us we will do, and wherever you send us we will go. 17 Just as we obeyed Moses in all things, so we will obey you; only may the LORD your God be with you, as He was with Moses. 18 Anyone who rebels against your command and does not obey your words in all that you command him, shall be put to death; only be strong and courageous.”

In any successful enterprise of God’s people, the leaders must have the support of the people if the work is going to fly. We might title this section, Joshua’s Encouragement. He had honored God’s Word and now God was honoring Joshua by moving the people to respond. It is tremendously encouraging to leaders and people alike when people respond to the Word with obedience and commitment. By the same token, it can be discouraging to see the opposite. In such times, both the leaders and the people must continue to trust the Lord, examine their ministries, and look to the Lord to move them to obedience rather than resort to some form of manipulation or coercion.

The people were not only willing to obey, but they were willing to deal with any disobedience in their midst because of the demoralizing effect on others and the dishonor it brings to the Lord. This is always crucial for any people of God.

Application: This illustrates the need for the careful and loving application of church discipline in the body. Such is never easy. It requires real commitment, and must always be done with a view to reconciliation and to recover a sinning believer.

The statement, “only may the Lord your God be with you, as He was with Moses,” can be taken in two ways. It may be taken as a condition or as a wish or prayer. If it is taken as a condition, they were saying they wanted to see clear evidence that Joshua was being led of the Lord, that he was truly God’s man walking with the Lord. If it is taken as a prayer or wish, it demonstrated their recognition of this need if they were to be successful. It stated the fact they recognized they were all insufficient for the task, but that the Lord was sufficient. They needed a leader who was in touch with the living God.

Application: In this we see the need for God’s leaders to be examples to the flock (Heb. 13:7). People need and want to see mature spiritual reality in their leaders. It was because of this that Paul encouraged Timothy with the following words:

1 Timothy 4:11-16. Prescribe and teach these things. 12 Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. 13 Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 14 Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands by the presbytery. 15 Take pains with these things; be absorbed in them, so that your progress may be evident to all. 16 Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you.

3 J. Oswald Sanders, Spiritual Leadership, Moody Press, 1967, pp. 78-79.

4 What is described in 3:2 may be the same as in 1:11 or may have followed it.

5 D.K. Campbell, Joshua: Leader Under Fire, Victor Books, Wheaton, 1981, p. 12.

6 Arthur Pink, Gleanings in Joshua, Moody Press, Chicago, 1964, p. 50.