Colossians 1:24-29 - Serving Christ

Opening thought:  During the American Revolution a man in civilian clothes rode past a group of soldiers repairing a small defensive barrier. The officer was shouting instructions to the overworked men, but making no attempt to help them. The civilian rider asked why he wasn’t helping them, and the officer retorted with great dignity, "Sir, I am a corporal!"

The stranger apologized, dismounted, and proceeded himself to help the exhausted soldiers. The job done, he turned to the corporal and said, "Mr. Corporal, next time you have a job like this and not enough men to do it, go to your commander-in-chief, and I will come and help you again." The man in civilian clothes was General George Washington.[1]

The passage we have before us today is a lesson about serving Christ. It is about being a servant and not expecting to be served.

Pray and Read:  Colossians 1:24-29

Contextual Notes:  In our last passage, verses 21-23, we saw that the power of Jesus’ reconciliation on our behalf turned those of us who know Christ Jesus into friends. Today we will see how that reconciliation leads us to serving Christ.

Key Truth: Paul wrote Colossians 1:24-29 to teach the Colossian Christians to endure suffering, serve the church, and tell the good news for Christ’s sake.

Key Application: Today I want to show you what God’s Word says about serving Christ. 

Sermon Points:

1. Endure suffering for Christ’s sake (Col 1:24)
2. Serve the church for Christ’s sake (Col 1:25-27)
3. Tell the good news for Christ’s sake (Col 1:28-29)

Exposition:   Note well,

1.   ENDURE SUFFERING FOR CHRIST’S SAKE (1:24).

a.   When Paul was converted to Christ on the Damascus Road, Jesus told him two things: that he would be His chosen instrument to evangelize the Gentiles and it would involve suffering for Christ (Acts 9:4). The word Now refers either to his present imprisonment or the present era of suffering.

b.           Two words are used here for Suffering: First, παθημασιν  means that which is suffered or endured. Paul is enduring imprisonment, and he is happy to do that for Christ and in service to the Colossians. He knows that his case before Caesar’s court, the highest in the Empire, may help the cause of Christ and is bringing a high profile to the Gospel among the most powerful government and people on the planet at the time. θλίψεων: “of distress that is brought about by outward circumstances”[2] These are not afflictions related to the Passion and Redemption of Christ, but suffering which comes from being a servant of Christ.

c.           “I rejoice in the midst of” Notice that Paul is happy to endure the suffering of outward circumstances for Christ’s sake. This is not a platitude for Paul. It is one of his characteristics (Acts 16:25: Philippian jail. 2 Cor 11:16-33: Paul’s thorn; Rom 5:3; Phil 2:18).

d.           ILLUSTRATION: On Sunday (Aug. 9, 2009) two Christian women appeared before a judge who asked them if they would deny their newfound faith and return to Islam. Maryam Rostampour, 27, and Marzieh Amirizadeh Esmaeilabad, 30, have been held in the notorious Evin prison since March 5 accused of “acting against state security” and “taking part in illegal gatherings.” In a short court session, the judge asked them if they were going to deny their faith and return to Islam, reported the Farsi Christian News Network (FCNN).

e.           As both women refused to recant their faith, the judge sent them back to their prison cells “to think about it,” according to a source who spoke with family members. “When they said, ‘Think about it,’ it means you are going back to jail,” said the source. “This is something we say in Iran. It means: ‘Since you’re not sorry, you’ll stay in jail for a long time, and maybe you’ll change your mind.’” The source said the first goal of judges in such cases is usually to make “apostates” deny their faith through threats or by sending them back to prison for a longer time.

f.            FCNN reported that in the last five months the women have been unwell and have lost much weight. Esmaeilabad suffers from spinal pain, an infected tooth and intense headaches and is in need of medical attention. None has been provided so far.[3]
 

g.   APPLICATION: As long as we live in this unrenewed world, there will be suffering. Suffering is part of this world because sin is in the world. Sin is in the world because we sin. Suffering is not God’s fault. It is our fault. Because we live in a fallen world, when we seek to serve Christ, we are serving a Lord who is an enemy to the world system. But Jesus says, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). Some of us suffer physically, and some other ways, but Paul reminds us that our suffering as a witness for Christ is a joy. Being part of the body of believers, the church, has its challenges. 

2.   SERVE THE CHURCH FOR CHRIST’S SAKE (COL 1:25-27).

a.           “To fulfill the word of God” πληρωσαι τον λογον του θεου: 1^st aorist active infinitive of purpose, to fill full or to give scope to the Word of God (2 Thess. 3:1).

b.           The mystery. The Gnostics talked a lot about mysteries, but Paul says that this mystery is not for only the special few, the sacred, the enlightened, the frozen chosen. It is for everyone. It is for whosoever will. Paul takes a word that had common use and uses it for the gospel. He doesn’t borrow it from the Greek mystery-religions. It is an OT term (Daniel 2:18ff). A mystery is a concealed truth which God reveals when the time is ripe. Thus what the prophets longed to understand in full was revealed to the disciples (Matt 13:11-17). This revelation now is that Gentiles and Jews are indwelt by Christ.

c.           Verse 27: Now God was pleased (willed) this change. Christ is our hope now (1 Tim 1:1) and our consummation (Rom 8:18).

d.           ILLUSTRATION: Unamuno, the Spanish philosopher, tells about the Roman aqueduct at Segovia, in his native Spain. It was built in 109 A.D. For eighteen hundred years, it carried cool water from the mountains to the hot and thirsty city. Nearly sixty generations of men drank from its flow. Then came another generation, a recent one, who said, "This aqueduct is so great a marvel that it ought to be preserved for our children, as a museum piece. We shall relieve it of its centuries-long labor."

They did; they laid modern iron pipes. They gave the ancient bricks and mortar a reverent rest. And the aqueduct began to fall apart. The sun beating on the dry mortar caused it to crumble. The bricks and stone sagged and threatened to fall. What ages of service could not destroy idleness disintegrated.[4]

e.           APPLICATION: Are you serving in Christ’s church? Do you know what your spiritual gifts are? Have you chosen to sit and become a pew potato? You don’t teach and preach or do children? We need folks to serve in more areas than that.

f.            Some of us think that we’ve done our part and the young people should take over now. Do you realize that most of the people in the Bible did not get very useful to the Lord until they were above retirement age? You say, yeah, and they lived a lot longer then. There are now nearly 100,000 people over age 100, in the US alone.[5]

g.           Some of us need to make a congregation our home. Many of us have forgotten the importance of church membership.

3.   TELL THE GOOD NEWS FOR CHRIST’S SAKE (COL 1:28-29)

a.           Admonishing: to warn about practice

b.           Teaching: teaching about doctrine.

c.           With the goal of maturity in Christ. (teleion). Heb 5:14; Col 4:12; Eph 4:13

d.           For everyone. “every man” repeated three times. No exclusivity. No clergy/laity. No special, extra spiritual, enlightened.

e.           αγωνιζομενος Paul here uses the image of an athlete in the arena whose strength is the Lord’s working in him (1:29).

g.           APPLICATION: Is your life a decent testimony to the saving power of the Lord Jesus Christ? Are you telling people about the free gift of eternal life in Him? Some people think that you should keep your religion to yourself, that it is a private matter. That is an anti-biblical idea. Not to mention plumb foolish. If you have anything going on in your life of any importance, the people in your circle of influence know about it. If you take a new job, they know it. If you meet the love of your life and get married, they all know it. If you like to play golf, they know it. Even if you buy a new vehicle, they know it. Some of us on facebook let our friends know when we go to Subway. How can we let our friends know all that about us and not let them know about what is supposed to be the most important part of our lives – whom we worship and to whom we trust our souls forever?

h.           Some of us don’t keep Christ hidden from other people. We are obnoxious about Jesus. There is so much self wrapped up in our testimony, that the only thing people hear when we talk to them about Christ is our own self-righteous drivel about what all we do for Jesus since He was so wise to save us in the first place. You’re so glad that Jesus woke up and saw the light and saved you (since you’re such a wonderful person that does so much for him in his kingdom). And by the way, you also know all the office gossip and steal time from your employer every day on the phone and in the break room keeping up with the sordid lives of those poor non-Christians who just wouldn’t be so if they would listen to you about how you can help them be good Christians like you are.

i.             Then some people have lives whose integrity and humility and wisdom invite and attract people to Jesus Christ. Their lives don’t point to themselves. Their lives point to Christ Jesus with gratitude for what He has done for them. And their mouths point to Jesus as well. They are not afraid to quietly say the blessing in front of their coworkers at lunchtime. They cannot help but allow other people to see the most important part of their lives. They are Christians who know that they have the privilege of the Great Commission to help accomplish. Their winsome attitude invites unbelievers to respect Christ. Their hands are quick to serve. Their feet are quick to get them where they can help. Their mouths speak the simple, clear message that Jesus Christ came into the world to save sinners, including me. Are you like that? Do you know your next-door and across the road neighbors well enough to talk to them about Christ and invite them to worship with you? Are you looking for opportunities to serve your coworkers, not for your own self-image, but for Christ’s glorious name?

INVITATION:

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[1] Today in the Word, March 6, 1991; http://www.sermonillustrations.com/a-z/s/service.htm.

[2] BDAG, 2^nd ed., 362.                           

[3] http://www.compassdirect.org/en/display.php?page=news&length=long&lang=en&idelement=5801

[4] Resource, Sept./ Oct., 1992, p. 4; http://www.sermonillustrations.com/a-z/s/service.htm

[5] http://www.msnbc.msn.com/id/32009767/ns/health-aging/ ; http://en.wikipedia.org/wiki/Centenarian

Christ's witness to Biblical inerrancy

Continued from: Biblical inerrancy in church history

Christ’s witness to the Scriptures is plain. Jesus saw God as the source of Scripture and the Holy Spirit as the author (Matt 15:4 “God said”; 22:43).

Jesus emphasized the importance of every word having divine authority (Matt 5:18; Mark 12:24-27: “I am the God of Abraham”; Luke 16:17: “It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law”).

Jesus believed the Scriptures must be fulfilled because God cannot lie (Matt 26:52-54; Luke 24:44; John 10:35).

Jesus placed himself under the Bible’s authority (Matt 4:4, 7, 10; Luke 24:25-26).[1] Christ gave full acceptance to the Old Testament. He himself believed its prophets and prophecies (Matt 5:12; 13:57; 21:34-36; 23:29-37; Mark 6:4 [cf. Luke 4:24; John 4:44]; 12:2-5; Luke 6:23; 11:47-51; 13:34; 20:10-12; including false prophets Luke 6:26) and cited its miracles.

He believed in a real Adam and Eve (Matt 19:4-5; Mark 10:6-8); that Cain killed Abel (Matt 23:35; Luke 11:51); in the worldwide flood at the time of Noah (Matt 24:37-39; Luke 17:26-27); that God spoke to Moses from a burning bush (Luke 20:37) and gave the Law through him (Matt 8:4; 19:8; Mark 1:44; 7:10; 10:5; 12:26; Luke 5:14; 20:37; John 5:46; 7:19); the reality of Abraham (John 8:56); the institution of circumcision (John 7:22; cf. Gen 17:10-12; Lev 12:3); in Sodom and Gomorrah (Matt 10:15; 11:23-24; Luke 10:12); in Lot (Luke 17:28-32); Isaac and Jacob (Matt 8:11; Luke 13:28); in manna (John 6:31, 49, 58); the serpent in the desert (John 3:14); in David eating consecrated bread (Matt 12:3-4; Mark 2:25-26; Luke 6:3-4), that David wrote psalms (Matt 22:43; Mark 12:36; Luke 20:42); in Solomon (Matt 6:29; 12:42; Luke 11:31; 12:27; Elijah (Luke 4:25-26); Elisha (Luke 4:27); that Jonah was in a fish three days (Matt 12:39-40; Luke 11:29-30, 32); and that Daniel’s predictions were accurate (Matt 24:15); and in Zechariah the prophet (Luke 11:51).

But what about Jesus use of story as illustrations?

It is argued that Jesus may have used these OT stories not as history but as legends to teach a lesson, but a careful reading of the Lord’s manner of using these stories clearly leaves no room except that He considered them historical.[2] Some say Jesus was accommodating the culture, but Abraham Kuyper has shown that such a view of Christ is untenable for any Christian who accepts Jesus’ moral integrity, much more his deity.[3]

Further, Jesus was a pretty unaccommodating person on anything he considered in error, such as the Pharisees’ teaching. Some say that since Jesus was human, he too was subject to error, but that suggests a problem with one’s Christology, one’s understanding of the person and work of Christ. If you correct your Lord, who is Lord?

Even if you take the Gospels as halfway credible, it is plain how Jesus viewed Scripture. Kuyper concludes, “Either Jesus’ view of the Scripture is the true one, and then we would kneel in His presence; or Jesus’ view of the Scripture is an enormous mistake, in which case the Rabbi of Nazareth can no longer be the absolute guide along the way of faith.”[4]

What we know of Christ is that he believed in the inerrancy of Scripture. In order to be logically consistent, one must believe in both Christ and biblical inerrancy or neither one.

For the Christian the choice is plain.[5] While technically speaking one can be saved and be a noninerrantist, intellectually speaking one cannot be a follower of Jesus Christ and at the same time disbelieve inerrancy. Jesus Christ himself has laid that choice before us, “If you believe not his writings, how shall you believe my words?” (John 5:47). If Christ is your Lord, then how can your view differ from His and be intellectually honest?

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[1] John S. Hammett, THE6110 Christian Theology I Class Lecture Notes, (Wake Forest, NC: Southeastern Baptist Theological Seminary, Fall 2008), 29.

[2] John Wenham, “Christ’s View of Scripture,” in Inerrancy, ed. Norm Geisler (Grand Rapids: Zondervan, 1979), 3-12.

[3] Harris, 16.

[4] Abraham Kuyper, Encyclopedia of Sacred Theology: Its Principles, trans. J. Hendrick de Vries (New York: Scribners, 1898), 459.

[5] Harris, 17.

Also on Sunday in the South: Biblical inerrancy in church history
Objections to Biblical Inerrancy #1 & #2, #3 & #4, #5, #6, #7, #8, #9, #10, #11, #12

How to pray for Israel

The Mom Song

Click title link for video

Biblical inerrancy in church history

Continued from: Objection to Biblical Inerrancy #12

Laird Harris says that the historic Protestant tradition has been obvious in its belief in the Bible as true and without error in its entirety. [1] Among Catholics, the Council of Trent was as clear on the subject of biblical inerrancy as any Protestant would wish. In the ancient church, the Nicene Fathers expressed faith in the whole and entire nature of Scripture and its lack of contradiction.

Even earlier, Irenaeus said that “the Scriptures are indeed perfect since they were spoken by the Word of God and his Spirit.”[2] Justin Martyr about A.D. 150 wrote, “I am entirely convinced that no Scripture contradicts another.”[3] Harris says that those who knew the Apostles made similar statements, men like Polycarp, Ignatius, and Clement.

The idea of inerrancy is ancient and widespread. Why? Something powerful about the Scripture must have persuaded them. Where we have seen the earnest believers in Jesus Christ down through history, we have found in them confidence in the Scriptures. Where we have found a distancing and skepticism for the Bible, we have seen either a movement toward denial of Christ or conversely a renewal and a drawing again to a more complete faith in Christianity’s book. While one must not believe in the Bible to be saved, throughout history we have seen that Christian faith has difficulty maintaining itself without it.[4]

Martin Luther in his characteristic diplomacy wrote, “It is impossible for the Scripture to contradict itself except at the hands of senseless and hardened hypocrites. At the hands of those who are godly and understanding, it gives testimony to its Lord.”[5] John Calvin declared in his Institutes that there are plenty of proofs to convince any reasonable person of the Bible’s divine authority and truth, but all the arguments of men will never convince a single skeptic without the “internal persuasion of the Holy Spirit.” He says that the conviction that the Bible is the Word of God “cannot be known without faith.”[6] He and the Westminster Confession leave it right there. The Scripture is self-authenticating through the inward work of the Holy Spirit. While it may not at first seem like an intellectually satisfying answer, perhaps there is more wisdom in the statement than is apparent.

Irenaeus based the authority of Scripture on the authority and person of Christ. “When I heard some saying, ‘If I do not find it in the ancient Scriptures I will not believe the Gospel,’ on my saying to them, it is written, they answered me, ‘That remains to be proved.’ But to me Jesus is in the place of all that is ancient. His cross, and death, and resurrection and the faith which is by Him are undefiled monuments of antiquity.”[7]

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[1] R. Laird Harris, “The Basis for our Belief in Inerrancy,” Bulletin of the Evangelical Theological Society 9/1 (1966): 13.

[2] Irenaeus, Against Heresies, 2:28:2.

[3] Justin Martyr, Dialogue with Trypho, ch. 65.

[4] Harris, 14.

[5] Martin Luther, (LW, 26, 295) quoted in Siegbert W. Becker, “Luther and Inerrancy,” Joint Conference of the North and South Metropolitan Circuits of the Southeastern Wisconsin District, Lutheran Church-Missouri Synod, November 15, 1982. Accessed November 25, 2008; available from here. Becker says that Luther’s rejection of the epistle “of James is actually a consequence of his strong conviction concerning biblical inerrancy. Luther believed firmly that the Bible could not contradict itself. But he also believed that James contradicted Paul.”

[6] John Calvin, Institutes of the Christian Religion, 1:8:13. See also the Westminster Confession ch. 1, sec. 5.

[7] Ignatius, To the Philadelphians, ch. 8.

Continue on to: Christ's witness to Biblical Inerrancy

Also on Sunday in the South:
Objections to Biblical Inerrancy #1 & #2, #3 & #4, #5, #6, #7, #8, #9, #10, #11, #12

The power of praise in prayer

Praise is an important part of prayer.

Praise Transforms . . .

• Defeat into triumph: Praise is mightier than armies (2 Chronicles 20:20-27).
• Insurmountable obstacles into rubble: Praise is stronger than walls (Joshua 6:1-21).
• Imprisonment and abuse into freedom and salvation (Acts 16:22-34)
• Sickness into health as it affirms the promise of covenant benefits (Psalm 103:1-3)
• Weakness into strength as we abide in complete dependence on Him (Psalm 84)
• Transforms mourning into joy (Isaiah 61:1-2)

The Sacrifice of Praise

God formed us to declare His praise (Isaiah 43:21). We are sealed in him to the praise of his glory (Ephesians 1:14). God is still looking for worshipers (John 4:24). Worship is the focus of the future (Revelation 7:9). It is the occupation of eternity. God needs nothing, but he commands praise! 

Sacrifices from hearts not fully his are a stench to him (Psalm 50:8-14; 51:16-17; Isaiah 1:12-15), but the sacrifice of holy praise is a sweet aroma (Psalm 141:2; 2 Corinthians 2:14-16). When we praise, He sings over us (Zephaniah 3:17). 

Praise does not depend on circumstances. In despair, trial, and grief of soul – praise that comes to God saying, “All I have to offer you is praise, and right now, I choose to praise You” (Psalm 88-89:1-4). Sylvia Gunter writes, “Workers who do not focus on Jesus as their Reason and Reward will soon become disgruntled ex-workers when they are not properly stroked or appreciated for their contribution. Worshiping hearts make sacrificing hands.”[1]

 

C. H. Spurgeon

How do we get to be worshipers? It is pretty simple. We worship Him (Colossians 3:16). We get off center stage and put Christ where He belongs. We can start with singing the matchless hymns, new songs, the Psalter, the New Testament’s hymns of praise (like Ephesians 1, Philippians 2:6-11; Colossians 1:15-20) or one’s own compositions.

Charles Spurgeon wrote: “The Lord always deserves to be praised for what he is in himself, for his works of creation and providence, for his goodness towards his creatures, and especially for the act of Redemption and all the marvelous blessings flowing therefrom. Learn to practice the eternal hallelujah.”[2]

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[1] Sylvia Gunter, Prayer Essentials for Living in His Presence (Birmingham, AL: Father’s Business, 2000), 1:36.

[2] Charles Haddon Spurgeon, Morning and Evening, July 31.

The most dangerous place to raise your kids

Cry of anguish

A Call To Anguish by David Wilkerson from The Soaking Place on Vimeo.

Objection to Biblical Inerrancy #12

Continued from Objection to Biblical Inerrancy #11

A final objection is that inerrancy is “a pre-critical, pre-scientific idea.” That is an arrogant position, and assumes that no one who went before us was able to have as deep and profound a thought about the Scripture’s nature as we have.

Assuming we are more intelligent than two millennia of Christian thinkers is a product of evolutionary psychology. For example in just the area of the Trinity, we have writings of profound thinking in the early church.

Yes, we have more understanding of science and technology today, but have we improved in the areas of selfishness and generosity? Actually, we are more efficient at killing.

Inerrancy assumes a certain humility, that I am not the apex of all knowledge. Inerrantists place themselves under the authority of Scripture. They do not set themselves in judgment of it.[1] Martin Luther modeled this humility. Becker says,

“When Luther was unable to see any importance in some of the words of Scripture he ascribed his lack of insight to his sinful flesh and to the weakness of his faith. In other words, when modern unbelievers who masquerade as Christian scholars find something in the Bible that seems unimportant or inexplicable to them, they immediately assume that there must be something wrong with the Bible. Luther, on the other hand, in a similar situation would come to the conclusion that there was something wrong with him. . . . ‘It is absurd,” [Luther writes,] ‘to imitate those audacious geniuses who immediately shout that a manifest error has been committed whenever such a difficulty arises and who without shame dare emend book that are not their own.’ . . . Instead of approaching the Bible with imagined superior wisdom and knowledge, we are to assume the difficulty lies not in the Bible but in our ignorance.”[2]

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[1] Much of the foregoing is based in John S. Hammett, THE6110 Christian Theology I Class Lecture Notes, (Wake Forest, NC: Southeastern Baptist Theological Seminary, Fall 2008), 41-43.

[2] Becker, “Luther and Inerrancy.”

Continue on to: Biblical inerrancy in church history

Also on Sunday in the South:
Objections to Biblical Inerrancy #1 & #2, #3 & #4, #5, #6, #7, #8, #9, #10, #11

Colossians 1:21-23 - Christ's Gospel

Opening thought: The Uncivil War was carnage. Over 600,000 Americans died. Then Jefferson Davis of the Confederacy died. And Ulysses Grant of the Union died. Their widows, Varina Davis and Julia Grant, settled near each other. They became closest of friends. [1]

Pray & Read: Colossians 1:21-23

Contextual Notes: Last week we looked at Paul’s awe-inspiring statement of Christ’s deity and reconciliation to the world (Col 1:20). Now Paul takes that cosmic reconciliation and applies it to you and me, repeating the theme of the death of Christ Jesus doing the work of reconciliation. He mentions again several things he first brought up at the beginning of his letter (v. 4-6), faith, hope, hearing the gospel, and its global reach.

Key Truth: Paul wrote Colossians 1:21-23 to teach the Colossian Christians that sin makes us enemies of God; Christ makes us holy friends of God, and the Gospel then makes us servants.

Key Application: Today I want to show you what God’s Word says about Christ’s Gospel.

Sermon Points:

1. By default we are Christ’s enemies (Col 1:21)
2. By grace we become Christ’s friends (Col 1:22)
3. For the Gospel we are Christ’s servants (Col 1:23)

Exposition: Note well,

1. BY DEFAULT WE ARE CHRIST’S ENEMIES (COL 1:21).

a. “And you were once strangers”: The construction of these words denote a continuous, settled state of estrangement from God. “And even hostile”: could be enemies or ‘even more, hostile.” In your minds / attitudes. “Expressed through your wicked deeds/evil works.”[2]

b. ILLUSTRATION: Eight out of 10 Americans believe in an afterlife of some sort, according to the poll by the California-based Barna Research Group. Nearly two-thirds of respondents believe they will go to heaven. Only one-half of one percent expect to go to hell upon their death. One in every four adults admitted that they have "no idea" what will happen after they die.

c. Less than half of those who say they are heaven bound (43 percent), however, believe they will go to heaven because they have "confessed their sins and accepted Jesus Christ as their savior," which is the teaching of Scripture.

d. Others felt they will get to heaven because "they have tried to obey the 10 Commandments" (15 percent) or because "they are basically a good person" (15 percent). Another 6 percent believed their entrance to heaven would be based upon the fact that "God loves all people and will not let them perish."[3]

e. APPLICATION: The Apostle Paul has something to say about that in this verse. Paul makes it clear that if Christ is not your Lord, you are estranged from him and are his enemy. Your sin makes you his enemy. You say, well, I’m a pretty good person. I take care of my wife. I provide for my family. I work hard and am honest with my company. I’m probably going to make it to heaven. I’m afraid there is a dreadful FYI in this passage. Everyone is a sinner and without a genuine relationship with Christ Jesus, there will be no heaven for you. You cannot live your whole life like you want and then expect Christ to bail you out when you stand before Him for judgment.

f. If you think that sounds harsh, then perhaps you are not seeing sin from God’s perspective. Sin is something you were born with. No one had to teach you how to be disobedient to the Lord. It comes from the Original Sin of Adam and Eve. Sin is a rebellious slap in the face of a gracious, loving, creative, and holy God. It is a great offense against his Rule and Reign. Sin in criminal activity committed against the Lord. Sin will destroy you in this life and in the life to come.

g. Some of us think we are like GM or Chrysler, but I have bad news. You are not too big to fail. If you continue rebelliously in your sin, you will die and be in hell for eternity. Hell is for those who never accept Christ’s free gift of eternal life. That gift comes without strings attached, but it transforms you and makes you a new person and gives you new priorities so that you want to do things differently than you did before. It orients you toward serving the Lord Jesus Christ. Being rescued from sin is a no-brainer. At the invitation today at the end of this sermon, let me encourage you to come down the aisle and talk with me about receiving Christ as your Lord and Savior.

2. BY GRACE WE BECOME CHRIST’S FRIENDS (COL 1:22).

a. Reconciled: (ἀποκατήλλαξεν) is a strong word meaning to change from an enemy to a friend.

b. The construction here is more than present time. It is the condition now since reconciliation. The fleshy, earthly human body is used to distinguish from both the spiritual Body of Christ and a docetic Christology that minimizes Christ’s body and humanity. It was Christ’s death in a physical body which brought us reconciliation (Rom 5:10).[4]

c. “To present you holy”: You are reconciled for a purpose in the future, the idea here is not of a result that has already been achieved, but of a future to fulfill. And look at the word holy. The two negatives define the holy, without blemish and without blame. We are holy “before him” or “in his sight.” The verdict is in, and we have been made holy through Christ’s reconciliation.[5]

d. APPLICATION: Christianity is not a get-out-of-hell-free card. It is a call to a future. This is why it is so tragic when someone walks down an aisle, gets baptized, walks out the back door, and you never hear from them again. Something is desperately deformed in that kind of religion. If Christ means enough to you to go to the trouble of going through the religious motions of a public profession of faith and baptism and there is no fruit afterwards, then there is a real question of whether that person was ever really born again in Christ Jesus. When God presents you as holy, it is for a future and for you to grow as a disciple of Jesus. This discussion also calls into accountability the leadership of the church. We Southern Baptists rightly focus on the importance of evangelism, but our focus is sometimes so intense that we forget that conversion is simply the beginning. We can’t pat that person on the back and say, “OK, great! You’re a Christian now! Now go do it!” They don’t know how to do it. It is each Christian’s responsibility to have someone under their arm, teaching them what they know about the Lord, teaching them to pray, training them in Bible study, etc. The trouble is, not many of us who claim to be his disciples are actually walking with him in such a way that we would feel comfortable discipling a new believer. It is time to get serious about disciplemaking.

3. FOR THE GOSPEL WE ARE CHRIST’S SERVANTS (COL 1:23)

a. εἴ γε: “If indeed,” “provided that.” Γε emphasizes εἴ and makes it an actual condition that Paul is confident will be fulfilled: “I am confident/assuming that you will.” (see 2:5b). ἐπιμένετε expresses an active persistence rather than a passive continuing in your faith: “assuming that you will have active persistence in the Faith.” Established and firm (τεθεμελιωμένοι καὶ ἑδραῖοι): literally, “laying a foundation and not easily changing one’s home” thus “steadfast.” (μὴ μετακινούμενοι) never abandoning, the hope which is the gospel that you heard. This gospel has been preached (“in the whole of creation” or “to every type of human creature”) under heaven. This does not mean it has been preached to every single human being, but throughout the cosmos (see 1:16; 2:10, 15). Paul had become that gospel’s servant, literally, deacon: διάκονος.[6]

b. ILLUSTRATION: An ancient Christian leader named St. Clement of Alexandria once said, “For the sake of each of us he laid down his life--worth no less than the universe. He demands of us in return our lives for the sake of each other.”

c. APPLICATION: We are called to discipleship, to grow in Christ, but that is not all. We are also called to be disciple-makers to become servants of the Hope found in Christ in serving others and helping them to grow in Christ. We are called to take that discipleship to the ends of the earth, as this passage indicates. It has been proclaimed in the cosmos through the death and resurrection of Christ (Eph 3:10-11). How are you being involved in these areas of serving the Lord through being a servant to His Gospel?

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[1] http://www.sermonillustrations.com/a-z/r/reconciliation.htm

[2] Murray J. Harris, Exegetical Guide to the Greek New Testament: Colossians and Philemon (Grand Rapids: Eerdmans, 1991), 56-7.

[3] http://www.gatewayumc.org/gatewaytoday/gt_04winter_whatpeoplethink.htm

[4] Harris, 57-8.

[5] Harris, 59.

[6] Harris, 61-2.