Christ Preeminent (Part Eight): The Ministry of the Mystery

Transcript

JRNT 30
08/20/2023
Christ Preeminent (Part Eight): The Ministry of the Mystery
Colossians 1:24-27
Jesse Randolph

Whether you love it. Whether you hate it. Whether you’re indifferent to it. The reality is social media is now an established part of the world in which we live. It’s not just the young people who are using it anymore. Older people are, too. It’s not just the cool kids on the coast that are using it. It’s us in flyover country who are too. It’s not a soon-fading “fad” any more so than Gutenberg’s printing press was a soon-fading fad. I think that printing press comparison is appropriate, because social media has absolutely revolutionized the way that information today is disseminated and spread. That being so . . . It’s not as though social media is immune from criticism. It’s not as though we don’t have genuine concerns . . . that there aren’t cautions we ought to take when we use it, if we chose to use it. For instance, the ways in which we scroll and scan and stare . . . and how often we do so . . . might give us some significant data points about what’s going on in our heart; namely, whether we’ve created a pocket-sized idol in our hearts. For instance, social media can highlight how suddenly anyone, literally anyone, can become an immediately proclaimed “expert” on anything. Overnight, anybody that has a pulse, opinions and thumbs can be an expert. They can become an overnight news journalist. Or social commentator. Or meteorologist. Or literary critic. Or Monday morning quarterback. Or public theologian. Or . . . you name it.

Well, another thing social media has done in recent years . . . is it’s opened the door, wide open to this new crop of self-appointed “ministers.” Those who have propped up these online presences and personas which have attracted tens – if not hundreds – of thousands of followers. Some of these social media-based “ministers” are the influencer types, whose ministry is all about themselves and their brand. These are the guys who got saved a year ago and they are already writing books and hosting conferences and podcasts and they’re starting churches and seminaries. Then there are the money-grubbing huckster types, whose ministry is all about turning a profit. Then there are those who I like to call the “Travel Channel-ministers.” They punch their passports on the dimes of their followers. They dig wells. They deliver care packages. They mention Jesus from time to time. But what they really enjoy is the feeling of sand between their toes, while they say what they’re doing is doing ministry. All that to say, the concept of what it means to “do ministry” has really been flattened out and watered down in our social media driven age. I bring all of this up, to walk us up to our text for this morning. Where we’re going to see Paul, the apostle Paul, modeling for the Colossians and for us, an entirely different type of ministry. Paul’s ministry didn’t gleam or sparkle or shine in the eyes of his fellow man. Paul’s ministry wasn’t based on building a following or a platform, or a name. His ministry didn’t have a “subscribe button” or a “like button” or a “follow button” attached to it. No, his ministry was one which compelled him to expend himself. To pour himself out for the sake of the church. His was hard-working. A dedicated, a prayer-fueled, a Christ-exalting, an others-focused ministry. His ministry is an example we’d all do well to consider and to emulate.

As we go back to our text, or into our text for the first time: Colossians 1:24-27 is our text for this morning. Colossians 1:24-27 – God’s word reads:
“Now I rejoice in my sufferings for your sake, and in my flesh, I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.”

Our text for today, we’re going to see that Paul’s ministry wasn’t about followers or a fanfare. It wasn’t about popularity or acclaim. It wasn’t about clout or sway. No, Paul’s ministry was purely: “The Ministry of the Mystery.” His ministry was centered on sharing the good news of the gospel and narrowing that down a bit. His ministry was on sharing with Gentiles. Those who weren’t of Israel. People like the Colossians. People like most in the room here, you and me. That God’s plan of redemption had now been extended not only to Israel . . . but to them. As we’re going to see this morning, Paul had a ministry that was supremely focused on the church. He was a man who modeled for all future followers of Christ. What it means: To suffer for the church. What it means to serve the church. And what it means to show the church. In fact, those are going to be our three points for this morning, as we work our way through this text. As we consider how Paul, in his “ministry of the mystery.” Suffered for the church. Served the church. And showed the church.

As we get rolling this morning. I’d like to take a moment to highlight the fact that our text for today really marks a shift, a transition in Paul’s letter to the Colossians. As we look back through the text and where we’ve been so far in Colossians 1. We’ve seen earlier that Paul uses these various third-party statements, third person statements, in referring to Christ. “He is” before all things. “He is” the head of the body. It was the Father’s good pleasure for the fullness to dwell in Him. Then in last week’s text, we saw Paul shift more to the second person where he goes more to the “you are” type of statement, to describe these early Colossian believers and their status before God. Now, in today’s text, Paul is moving into the first-person, it’s “I am.” “Here’s a bit about me”, Paul is saying here. He’s shifting his focus to give the church at Colossae some autobiographical information about himself. That’s a bit uncharacteristic for Paul, is it not? To talk about himself at length? As opposed to building up other believers in the faith. As opposed to exalting Christ and making God’s glory known?

There must be a reason for this, right? That Paul would suddenly shift to the first-person, and suddenly be talking about himself? Well, there sure is. See, it all comes down to this theological controversy that I’ve been laying out for you in multiple prior messages, about this idea or this false teaching that was starting to percolate and brew there in Colossae. It all comes back to Epaphras, hoofing his way 13,000 miles to Rome to visit Paul there in this prison cell. So that he could explain to Paul what was happening back in the homeland, in Colossae, in that little town about this heretical teaching that was now developing and brewing there. We know that there were those who were promoting this false teaching back at Colossae and that that teaching was making inroads. We know that these teachers had some degree of sway, back at Epaphras’ church. We know all of this because of what Paul says, just down the page in Colossians 2:4. Look down the page in Colossians 2:4, where Paul says, “I say this.” Meaning, all that he’s said in Colossians, up to that point, . . . “. . . so that no one will delude [you] with persuasive argument.” Paul here isn’t speaking in the abstract. He’s not speaking out of turn here. Rather, he knew that those who were pushing the Colossian heresy were persuasive promoters with their silver-tongued speech and their high-brow rhetoric. They were finding some success in getting their dangerous ideas to stick. They were finding some success in persuading this young and impressionable church that their ideas were valid. That their credentials were valid and that their teachings ought to be considered. In response to which Paul here, in our text for today, throws a flag. As he reminds this church, here at Colossae, not only who it was who was telling them the truth. But who actually had their best interests at heart. The answer to both of those – was him, Paul.

With that background in view and established. I actually want us to read through the text again. To do it with that context in mind. As we consider these look-down-their-nose promoters of the Colossian heresy. And as we consider Paul, and his evident love for this dear church. He says: “Now I rejoice in my sufferings for your sake, and in my flesh, I do share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” See, the promoters of the Colossian heresy could have never made such a statement, of care and interest and concern for this church. Only Paul, as the apostle to Gentiles like these, could make such a claim. In fact, only their actual pastor, Epaphras, could have said such a thing. Actually, a little bit late in this letter, turn over with me to Colossians 4. We’ll see Paul commending Epaphras, the local pastor here, for his love for this church.
Colossians 4, picking it up in verse 12, “Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis.” The point is that men like Paul and Epaphras, had the Colossians’ best interest at heart. The promoters of the false teaching that was happening there, did not. So, what Paul was doing here, he’s modeling true spiritual leadership and who that ought to look in a local church, in a church context. Which is far from what the “social media shepherds” of today’s world are doing. So, that brings us to our first point for this morning. What we’re going to do in this first point, is consider, through the lens of Paul’s writings here:

1. What It Means To Suffer For The Church
Look again at verse 24 of chapter 1.
“Now I rejoice in my sufferings for your sake, and in my flesh, I do share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions.” Now, before we dive too deeply into what Paul is saying here. I want you to notice that very first word here, “now”. That’s a connecting word, which links back to what Paul said in the immediately-previous verse, verse 23. Where we saw Paul last week saying, that he “was made a minister.” That’s the last few words there, verse 23. “I Paul was made a minister.” A minister of what? Well, if you go back further in verse 23, we see what he was made a minister of. He was made a minister “of the gospel that you have heard, and which was proclaimed in all creation under heaven.” Paul was a minister of a singular message. “The gospel.” Not “a gospel.” Not “one of many gospels.” He was a minister of the most powerful message that has ever been proclaimed on earth. That of sinners being saved, based of the death of Jesus Christ and the resurrection of Jesus Christ. That message was now being proclaimed, he says, verse 23, “in all creation under heaven.” Note, as we saw last week, that Paul became a minister of that gospel, not by self-promotion or self-advancement, or ladder-climbing. Rather, he was “made a minister.” That is, God made him a minister. God distinctly set Paul apart for this work. Paul had received this authority from God. He had been placed in this position by God. He had been entrusted with a message by God. And that message that he’d been entrusted with could not be altered. Could not be changed. Could not be added to. And could not be taken from. Notwithstanding the efforts of the false teachers in this city. As we move back into verse 24. We see this one aspect of Paul’s God-given ministry. Which is that he would suffer for this dear church. Look at the beginning part of verse 24 again. “Now I rejoice in my sufferings for your sake.” Now, Paul here isn’t speaking allegorically or hyperbolically. We know that he did, in fact, experience suffering, and had a real ministry of suffering.

Turn with me over to Acts 9, if you would. The scene here is that after Paul’s conversion, he has this Damascus Road experience. Then after the Damascus Road experience, there’s this man named Ananias who is suspicious about whether Paul’s conversion was real. Whether it was legitimate, or if he had reason to be concerned. Look at Acts 9, we’ll pick it up in verse 10. It says: “Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, ‘Ananias.’ And he said, “Here I am, Lord.’ And the Lord said to him, “Get up and go to the street called Straight and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, and he has seen in a vision a man named Ananias [that’s you Ananias] come in and lay his hands on him, so that he might regain his sight.’ But Ananias answered, ‘Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; and here he has authority from the chief priests to bind all who call on Your name.’” In essence, Ananias here is openly suspicious. We might say, humanly speaking, rightly suspicious of Saul. But look at the words of assurance that come from the Lord Himself in verse 15, it says: “But the Lord said to him, ‘Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel.’” Look at what gets emphasized in verse 16: “. . . for I will show him much he must suffer for My name’s sake.” So, it’s right there. God had appointed Paul to, among other things, suffer. To suffer for His name’s sake and suffer Paul did. Which is why he says things like, in II Timothy 2:8-9. He says: “Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel, for which I suffer hardship even to imprisonment as a criminal . . .” Or actually, go over with me to II Corinthians, where Paul gives his most comprehensive catalogue of the sufferings, he experienced in fulfilling his God-given ministry. II Corinthians 11, and we’ll start in verse 24 where Paul lays out all that he went through for the sake of his calling. “Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure.” In other words, Paul was no stranger to suffering. He knew what it was like to whips laid across his back. He knew what it was like to have rods crack him in the ribs. He knew what it was like to have stones thrown at him, pelting him and bruising him. He knew suffering. He knew, importantly, what his suffering pointed to. Which was the infinitely greater suffering that had been experienced by Christ his Lord. Paul spoke often about the suffering of Christ, and how he was sharing in Christ’s sufferings. Romans 8:17 – Paul says, “. . . we suffer with Him so that we may also be glorified with Him.” II Corinthians 1:5 – Paul says, “. . . the sufferings of Christ are ours in abundance . . .” Paul was also very aware of the modeling effect that his own suffering was to have on those who were following his example. For instance, in II Timothy 2:3 – he says to Timothy, “Suffer hardship with me, as a good soldier of Christ Jesus.”

Here we see, back in our text, Colossians 1:24, that Paul not only speaks of suffering and what his suffering models and what his suffering points to. He says he suffers with “joy”. That’s what it says, “Now I rejoice in my sufferings” for your sake. Knowing that he was doing the Lord’s work and carrying out the Lord’s will. As he ministered to these early Gentile believers there in Colossae. Brought this apostle great joy. Even joy in his suffering. That’s a theme we also see Paul develop at length in his other writings. That of rejoicing in suffering. Romans 5:3 – he says, “. . . we exult in our tribulations . . .”
II Corinthians 7:4 – he says, “I am overflowing with joy in all our affliction.” Those words, to the human intellect and human wisdom, don’t make sense together. But Paul’s was a joy that was anchored in, as we’re going to see later today, this “hope of glory”, his future, eternal reward. It wasn’t only Paul who spoke of having this type of joy, joy in suffering. We see it also throughout various parts of scripture. We think of Acts 5, where Peter, early in his ministry, along with other apostles is imprisoned and he’s flogged by the Jewish authorities for proclaiming the gospel there in Jerusalem. Then when he and they get released. Acts 5:41 records – “. . . they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.” Later in life, the apostle Peter expresses his thoughts on this topic of joy and suffering in greater depth. I Peter 4:12-13 says, “Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.” James, we studied James at length last year. He had some thoughts on this subject. He chimed in as well. James 1:2 “Consider it all joy, my brethren, when you encounter various trials.”

But back to Paul and his letter to the Colossians here. This wasn’t aimless suffering that he was going through. This wasn’t purposeless suffering. No, he says, right here in the text, “I rejoice in my sufferings for your sake.” As we’ve already seen in this study of this letter. As Paul was writing these words to this church at Colossae, he was imprisoned in Rome. Here in our text, he’s letting the Colossians know. That the suffering that he was going through in that Roman cell, he was going through on their behalf. The dark and the bleak surroundings. The cramped and the tight quarters. The shackles and the chains. He was going through on their behalf. And he was not only going through all of that, he was rejoicing that God had given him that great privilege to do so. For them, the Colossians, a church he had actually never visited or met, or seen. That body of believers he loved so deeply and greatly that he was saying I’m rejoicing in my suffering for you. He wasn’t rejoicing in his status. His authority. His fame. He was rejoicing in his suffering – for them. Alexander Maclaren, speaking of this verse, put it this way, referring to Paul: “This bird sings in a darkened cage.” That’s poignant. Speaking of Paul, he has every reason to be “doom and gloom” and to complain, but he’s singing his praise and is rejoicing for these dear people. What a great reminder that is for all of us. Sitting here this morning, as we seek to serve and minister to our families in the year ahead. With this new school year upon us. As we think about Fall ministries kicking off and starting all that back up again in a couple of weeks. What a great reminder for all of us, that is, that to know that, like Paul, we have the ability to serve Christ and minister to the needs of others in the body. Even to the point of being willing to suffer in doing so. Or experience little inconvenience in doing so. To do so, joyfully. Without grumbling. Without complaining.


As we continue on, working through this passage. Paul next says: “. . . and in my flesh I do share on behalf of His body, which is the church.” Paul here, is actually broadening out what he said earlier in the passage. That he was suffering for the Colossians’ sake. That’s what it means by “I rejoice in my sufferings for your sake.” You at Colossae. He’s now saying, he’s expanding the thought, to say he’s suffering for the universal church. The whole body of Christ. Similar to the church at Colossae, there were many other assemblies of believers in Paul’s day. To which he was either indirectly or directly connected. Each of which he was equally and earnestly a servant. We see this in his various greetings to all the churches to whom he wrote. Right?
Romans 1:7 – “. . . to all who are beloved in Rome.”
I Corinthians 1:2 – “. . . to the church of God which is at Corinth.”
Ephesians 1:1 – “. . . to the saints who are at Ephesus . . .”
Philippians 1:1 – “. . . to all the saints in Christ Jesus who are in Philippi . . .”
I Thessalonians 1:1 – “. . . to all the church of the Thessalonians in God the Father and the Lord Jesus Christ.”
He writes to them all, he ministers to them all. As we saw back in Colossians 1:18, a few weeks ago, Christ “is . . . head of the body, the church.” Which is a reference not only to that specific gathering of believers there at Colossae in Paul’s day. But to the universal church. Spanning continents and centuries and people groups and languages. From the Day of Pentecost, which is the day when the church started. To the future Day of the Rapture, which will wrap up the present church age. Paul viewed himself not only as a servant of this particular church. One he was willing to joyfully suffer for. But he saw himself as suffering for the church at large. To borrow from Colossians 1:5-6, he was suffering for that church that had been birthed by the fact that the gospel had gone out and was “bearing fruit and increasing.” Paul’s life was entirely consumed with seeing the body of Christ established, nourished, and growing into the conformity of the image of Christ. He rejoiced, even in the midst of his own suffering as he saw believers being built up in the faith. Wherever they were. All that’s wrapped up in what he says here in verse 24, “. . . in my flesh I do my share of behalf of His body, which is the church.”

Now, as we come to the final words here, verse 24, Paul adds some additional color and detail to the purpose of his suffering. In doing so, as we look into verse 24 here, Paul singlehandedly, I don’t know if he knew he was doing this, created a cottage industry of commentators. . . who have spilled enormous amounts of ink trying to figure out what he was saying here. As he describes the sufferings on behalf of both the Colossian church and the universal church of his day . . . as “filling up what is lacking in Christ’s afflictions.” Now, right away. You can see how various people of different theological tribes and camps have taken this language and run with it in a completely wrong direction. “Filling up what is lacking”? “So, Jesus didn’t really pay it all?” “So, there’s something that His atoning death didn’t accomplish of the cross? That I now need to sort of supplement and fill in the details with?” “So, His afflictions, His sufferings were somehow lacking?” “It’s incumbent upon me to fill what was ever left unfilled by Him?” “To finish the job, as it were?” Well, we need to work through this part of this text very carefully. So that we not only not step into any theological landmines. But so that we walk out of it here, having a correct biblically informed idea of what’s actually being said.

First, we just have to say it up front. There’s no way that this part of the passage, where he says he’s “filling up what is lacking in Christ’s afflictions”. There’s no way that that can mean that Christ’s atoning death was an incomplete atonement. Or that His death was in any way insufficient to pay for our sin debt. No, the testimony of scripture is the exact opposite. Consider just a couple of passages from the book of Hebrews.
Like Hebrews 10:10 says, “. . . we have been sanctified through the offering of the body of Jesus Christ once for all.”
Or Hebrews 10:14 says, “For by one offering He has perfected for all time those who are sanctified.”
Or look up the page in Colossians, at Colossians 1:20 where it says, He “made peace through the blood of His cross.” Past tense, accomplished. It’s already been done.
Or Colossians 1:22 – “He has now reconciled you in His fleshly body through death.” It’s been done.
Or in Colossians 2:13, we’re going to see that “. . . He made you alive together with Him, having forgiven us all our transgressions.” It’s been done. It’s complete.

All that to say. Back here in verse 24 of chapter 1, we know that what Paul cannot be saying, is that Christ’s atoning sacrifice was somehow incomplete or inadequate. No, the atoning death of the Lord Jesus Christ on the cross happened once for all and it was completely effective. When He said, “It is finished”, in John 19:30, He meant it. He bore the wrath of God for our sin, entirely. He truly did “pay it all.”

Next, what I want us to notice here. Is that Paul, in verse 24, is linking his own sufferings with what he calls “Christ’s afflictions,” at the end of the verse there. At the beginning of verse 24, he talks about how he’s rejoicing in his sufferings for their sake. Then, almost in one breath now, he’s mentioning “Christ’s afflictions.” So, what’s happening there? Well, what’s happening is, Paul sees his sufferings as Christ’s sufferings. He sees his sufferings as though they’re being directed toward Christ. That’s a connection that goes all the back again, to his Damascus Road experience in Acts 9. I should have had you stay there. Go back with me please, to Acts 9 where we see the early experience of Paul, then Saul. How that would have informed this idea of his suffering leading to Christ’s afflictions. Look at Acts 9, we’ll just pick it up in verse 1. Remember this is Paul before he’s Paul. He’s Saul now. He’s Saul of Tarsus. He’s this fanatical Pharisee. He’s doing all he can to stamp out this new sect of people who are worshiping this crucified Galilean. We know from Acts 8:1, that he was earlier, “in hearty agreement” with the execution of Stephen, in the first recorded Christian martyr. But now in Acts 9:1, we get some information here, that I believe colors what he will say later in Colossians, about “filling up what is lacking in Christ’s afflictions.”
Look at Acts 9:1, it says, “Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, and asked for letter from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; and he fell to the ground and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’ And he said, ‘Who are You, Lord”’ And He said, ‘I am Jesus whom you are persecuting’.” So, Saul, at this point, had not been consciously persecuting Jesus. Rather, from his vantage point, he was persecuting the followers of Jesus. The ones of the Way. Well, that’s how he was thinking about it. But he learned from this episode, back in Acts 9, that in persecuting believers and causing them to suffer, he was in fact, persecuting their Savior. ‘Saul, Saul, why are you persecuting Me?’ See, the church is Christ’s body. When it is affected. He is affected. As on commentator put it: “The Head in heaven feels the sufferings of His body on earth.” So, what Paul is saying here, back in verse 24 of Colossians 1, when he says that he is “filling up what is lacking in Christ’s afflictions.” Is that he was willingly and readily taking on the afflictions that were directed towards Christ. Just as in his former live, as Saul, he was afflicting others who were identified with Christ, and by doing so, affecting Christ Himself. Now, as one who is identified with Christ. As an ambassador of Christ. As an apostle of Christ. He was on the receiving end of the suffering that he once caused. No longer causing suffering to those who aligned with Christ. He was now willing to suffer for Christ. To be identified with Christ’s own sufferings. There’s a real parallel there between what he’s saying here, and what he’ll say in Philippians 3:10. Where he speaks of wanting to “. . . know Him [Christ] and the power of His resurrection and the fellowship of His sufferings, being conformed to His death.”

So, we’ve looked at the relationship between the words “suffering” and “affliction”, namely by Paul here saying “rejoic[ing] in [his] my sufferings for your sake.” So, linking that to “Christ’s afflictions.” But we still need to deal with that word that makes all of us uncomfortable – “lacking.” What does that word mean? “Lacking.” What does it mean here in context. What does it mean that there was something “lacking in Christ’s afflictions”? Here's what it means. I hope you’ll lock in on this. Because I don’t want you to think I’m talking out of both sides of my mouth here as I explain this. On the one hand, Christ’s saving work – namely, His work on the cross, is done. We’ve already gone over that. The death He died. He died once for all and His death was sufficient to pay for the sins of mankind. Colossians 1:22 – past tense says, we’ve been “. . . reconciled [you] in His fleshly body through death.” There is nothing “lacking” in Christ’s death. God sent the Son on His reconciling mission. That mission was accomplished. But on the other hand, Christ’s saving plans have not yet been fully accomplished. Yes, all that was needed for salvation was secured through the death and burial and resurrection of our Lord. But not all who have been appointed unto salvation, have actually gotten saved. There’s still something that has to happen. There’s still work that needs to be done. There’s still something that must happen between: “Christ died on the cross.” That was 2,000 years ago. And “Christ has brought in all of His elect.” That has not happened yet. So, Christ’s saving work is done. But His saving purposes have not been finally realized. How do I know that? How do we know that? Because we’re still here! Because we haven’t been taken out of this place. Because the rapture hasn’t occurred. That’s what Paul is referring to here in verse 24, when he’s saying he’s “filling up what is lacking in Christ’s afflictions.” He’s saying that, yes, Christ suffered so that we might be saved. But He was crucified. Meaning, today, He is not personally, in the flesh, calling on people to repent and believe. He’s not personally, though there’d be many charismatic groups who would disagree with me . . . calling on people in visions and dreams and such, to repent and believe. Rather, what He’s doing, He’s using His spokespersons, apostles in Paul’s day. People like you and me in our day. To serve as His ambassadors. To proclaim and to spread His gospel. In that respect, what is lacking in Christ’s afflictions, was being filled in a servant like Paul. It’s being filled in servants like you and me today. As we go out, as we proclaim His gospel, and experience whatever suffering may come as result.

Again, I’m intentionally belaboring this point to make sure we’re getting it. So, we’re not confused on this. Because there has been massive confusion over this text. Paul isn’t saying that our suffering is somehow added to Christ’s suffering; and there is now this mixture of us and Him, and now His death and His atonement are sufficient. Because of what we’ve contributed. No. He’s saying here, is that through our own ministry of reconciliation, as His followers, as His ambassadors, through our proclamation of the gospel. And through any suffering we experience through our proclamation of His gospel. We fill up completely, what He doesn’t do here, bodily, anymore, because He has ascended to the right hand of the Father. He’s left it to us to proclaim His message. So, as Christians, we identify with Christ, in every respect. Colossians 2:12 – We’ve “been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.” We share in His dying. We share in His rising, and in His living. But as we also see this morning, we also share in His suffering. We have to remember what our Lord said through His own words during His earthly ministry. Like in John 18:16, He says, “If the world hates you, you know that it has hated Me before it hated you.” Or remember what He says in Matthew 10:24, that a slave is not “above his master.” Well, our Master suffered. The point is, so will we. The question is, as we do so, will we do so from the perspective here of Paul? Joyfully. Fulfilling Christ’s mission for us, and for the sake of His body, the church.

Speaking of the church. That brings us to our second verse, and our second point for this morning. Look at verse 25. He says, “Of this church I was made a minister according to the stewardship from God bestowed on me for you benefit, so that I might fully carry out the preaching of the word of God.” So, in our first point, we saw what it means to suffer for the church, and our second point, if you’re a note taker, we’re going to look at what it means to serve the church.

2. What It Means To Serve The Church
It all centers here in verse 25, and Paul’s use of these words, now “of this church.” Now, here he’s not limiting himself again, to the Colossian church. He’s fanned out his focus here. Rather, these words “of this church” point back to verse 24. Where Paul speaks of Christ’s “body, which is the church.” The universal church. Of that church, the universal church, the church at large. Paul was “made a minister.”
Now again, “made a minister.” Which we see linked back to verse 23. Which is underscoring the fact that Paul was no self-willed, self-made minister. Rather, God appointed him to be such. It reminds me of
I Corinthians 15:10, where Paul says, “. . . by the grace of God I am what I am.”

Now, continuing in verse 25, Paul says he was “made a minister according to the stewardship from God bestowed on me for your benefit.” Now that word – “stewardship” is a compound word in the Greek, Oikonomia. It literally means “house law.” Smoothed out of it, it’s referring to a person who is charged with overseeing or managing or caring for a household. Now, we know from scripture, that the church is called the household of God. I Timothy 3:15 speaks of the church, not only as the “pillar and support of the truth,” but also the “household of God.”
Paul, in his unique ministry as an apostle to these Gentile churches of his day. Had this task of caring for and tending to these churches. He established many of these churches. He visited many of them. He prayed for them. He sent associates to them. He wrote letters to them. He encouraged them in those letters. He admonished them. He rebuked them. He did everything he could to care for these churches which God had entrusted to his care. God had given Paul this stewardship. Like a good household manager, Paul was responsible to carry out all that God had entrusted to him, as a servant and to do so faithfully.

Next, Paul says that his ministry. His stewardship. Still in verse 25 here, was “bestowed on me for your benefit.” Now, as he says that. There are really two things happening here. First, “for your benefit.” That the real emphasis here, is on that word “your.” It’s like for “your” benefit. What’s in mind here, is that these are Gentiles. It’s still a fascinating proposition that Paul has been set apart. This former Pharisee of Pharisees, to minister in this specific way, to Gentiles (Goyim), non-Jewish people. Peter was given the charge to minister to the Jews. Paul was given the charge to minister to the Gentiles. But the other thing about this language “for your benefit” here in verse 25, is just a common sense meaning that that term has. This stewardship that had been given to Paul by God. Was not to be for his benefit. Or for his enrichment. Or for his status. Or for his favor. But instead for the benefit of these Colossian believers. That’s such an important reminder for all of us, in this body of believers, as members of this body. To think that whatever we’ve been entrusted with here in this church. With whatever gifts. Or whatever resources. Or whatever relationships. It’s ultimately not something or these haven’t been given to us for our use. Or our benefit. Or our gain. But instead for the benefit of others.

Now, I know that we have a long-standing history and culture of dedicated service here at Indian Hills. Praise the Lord for that. I know that there have been many of you in this body who have been giving sacrificially, of what the Lord has entrusted with you, or to you, for many years. In some cases, many decades. Again, praise God for that. But I also know that the Lord continues to bring a lot of new people to our church, to be a part of what He is doing here. So, my challenge to you, on the authority of God’s word here. Whether you’re new here. Or if you’re a long term “pew potato.” Is that you “get in the game.” That you step off the sideline. That you get on the field. That you not be a mere spectator, but rather an active participant in life in the body of Christ here. That you consider this church, or wherever you find yourself at your home church. Not to simply be a place where you learn a few things and go home. Box . . . checked. But rather, that you center and arrange your life around life in the body of Christ. That’s the very way God has designed us to live and to function as believers. No matter what period of history we were born in. No matter how busy our Monday-Saturday was. If you have any questions or need any help in getting connected in that way. Or getting on the field. See Pastor Aaron Nicholson or myself after the service, we’ll get you going.

Alright, the last thing Paul mentions here in verse 25, as he rounds out this discussion of what it means to serve the church is this: he says: “. . . so that I might fully carry out the preaching of the word of God.” That was the capstone of Paul’s stewardship to the Gentile churches. Including the church at Colossae. He was to preach the word of God. Now, note that phrase “The preaching of the word of God”, is not actually being used in the way that we would think of the term today. He’s not talking about verse-by-verse, line-by-line expository preaching in this context. Like what I’m doing right now. Rather, he has something else in view. Which is going to be colored by what he’s going to say later, in verses 26 and 27. When he’s talking about the “mystery.” In fact, that’s what he’s doing. He’s equating the “word of God”, here in verse 25, with the “mystery” that’s been entrusted to him. That mystery being Christ Himself. Specifically, Christ’s gospel fanning out to, and bringing salvation to, Gentile believers, like the Colossians.

So, one last thing before we get to verses 26 and 27. Before we talk about that “mystery.” I want you to note here in verse 25, that Paul expresses his desire to carry out “fully”, to “fully” carry out the preaching of the word of God. There was never any halfway with Paul. He wasn’t worried about vacation days. He wasn’t worried about his benefits package. Or sabbaticals. Or the sniffles. Or mental health breaks. No, he went full throttle. So impassioned was he, and so committed was he. To the unique work and stewardship, the Lord gave him. That he worked hard at it. He embodied the “hard-working farmer” that he himself would describe in II Timothy 2:6. He was the unashamed “workman” of II Timothy 2:15. That was Paul’s commission. That was Paul’s stewardship. To faithfully proclaim this “mystery” to the Gentile churches, to Gentile people. He carried that task faithfully. Executed that task, faithfully to the very end. Which is why we see him in II Timothy 4:7, saying those famous words often used at funerals: “I have fought the good fight, I have finished the course, I have kept the faith.” That’s just saying that he worked hard, diligently to the very end. But as he wrote this letter to the Colossians. This is well before the end for Paul. His work wasn’t quite done. There was still much to do. There was still this task of “fully carry[ing] out the preaching of the word of God, as it says in verse 25. Which Paul will now expand on in verses 26-27. So, note takers, we’ve seen what it means to suffer for the church. We’ve seen what it means to serve the church. Here in verses 26-27, point three, we see what it means to show the church.

3. What It Means To Show The Church
See, here in our next two verses. We’re going to see Paul showing the Colossian believers what he had been entrusted with preaching to them. Showing them what they are the undeserving beneficiaries of. Namely, the “mystery” of what he’s about to speak. Look at verses 26-27, he says, “that is, [and that links back to the preaching the word of God] the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” Now, verse 26 here, leads off with a word “mystery” that Paul used often in his writings. He used this word to describe the partial hardening of Israel. The mystery of that.
Romans 11:25 he says, “For I do not want you, brethren, to be uninformed of this mystery – so that you will not be wise in your own estimation – that a partial hardening has happened to Israel until the fullness of the Gentiles has come in.”
He used this word “mystery” to describe God’s hidden wisdom.
I Corinthians 2:7 he says, “. . . but we speak God’s wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory.”
He uses this word “mystery” to describe the coming rapture of the church.
I Corinthians 15:51 he says, “Behold, I tell you a mystery’ we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable’ and we will all be changed.”
He uses this word “mystery” to describe God’s will.
Ephesians 1:9 – “He made known to us the mystery of His will, according to His kind intention which He purposed in Him.”
He uses the word “mystery” to describe the mystery of faith.
I Timothy 3:9 – “. . . but holding to the mystery of the faith with a clear conscience.”
He describes, last, the word “mystery” to describe godliness.
I Timothy 3:16 – “. . . great is the mystery of godliness.”
In other words. Paul was not at all shy about using this word “mystery” – in writing on a variety of different subjects. Here, in Colossians, the word may not actually be what your first reaction would be, to what you think it means. Our reaction to this word “mystery”, like it was in Colossae at this time, might be something like secret knowledge. Or hidden knowledge. Knowledge that’s only used or reserved to an exclusive group. Otherwise, unknown to the masses. But Paul here, as he’s going about this task of describing the word of God, verse 25, that he’s been called to preach. He actually reclaims and repurposes this word “mystery” for what it actually means. Which was, and here’s the meaning, something that was once concealed, but is now revealed. Note what Paul was doing here. He’s done this already in this letter. He’s actually claiming and repurposing a word that the false teachers had been using. He’s beating the false teachers, once again, at their own game. Like we saw earlier that they use the word “fullness”, or “completeness”. They thought that they had full knowledge, complete knowledge, and Paul takes that word back from them. He’s doing the same thing here, with the word “mystery.” He is in a very godly way, stealing the word back from them, to accomplish his own purposes. He’s using that word “mystery” to speak again of something that was once concealed but is now revealed. That’s really a paraphrase of verse 26, where he says, “the mystery which has been hidden from the past ages”, in other words, concealed. “. . . but has now been manifested to His saints.” In other words, revealed. What is Paul describing here? What is this mystery? Well, he’s talking about the church. He’s talking about its involvement in God’s plan of redemption. The church is the reference point throughout this section of this letter. The church is identified back in verse 24 as the body for whom Paul suffered. The church is identified in verse 25 as the body of which Paul was made a minister. The church is still in view here in verse 26 when he speaks of this “mystery”. The “mystery” is that the church is included in God’s program of salvation and redemption.

Now, as twenty-first century Christians. We can be careless and kind of yawn when we hear that language. We can take the idea of “the church” and “the gospel” and the fact that it’s come to middle America, for granted. But we really have to be careful not to do that. Because we have to remember that God’s attention has not always been on the church. Rather, His focus for several thousand years was exclusively on Israel. Not the church. Not America. Israel. The church did not experience the exodus. The church did not wander around the wilderness. The church didn’t enter the Promised Land. Israel did all of those things. The church was unknown to the Old Testament. It only was revealed in the New. In fact, the church didn’t even exist during the time Christ walked the earth. When our Lord spoke of the “church” in Matthew 16:18 – “. . . upon this rock I will build My church.” It didn’t exist. It was still a yet future concept. No, the church was born, and had its existence begin at Pentecost, as we see in Acts 2, when the first believers received the Holy Spirit. We know from what Paul himself reveals, in its earliest days, Paul, back then, Saul, was a persecutor of that very early church. But then, as we’ve looked at today. He eventually became a steward and a servant of this very church that he had earlier tried to stamp out. But the church was, in terms of God’s overall plans of redemption, a “mystery.” Something once concealed, but now revealed.

Note, this mystery, something once concealed, now revealed. Was not that the Gentiles would simply receive blessing or favor from God. That was no mystery. That was actually revealed all the way back in Genesis 12 with Abram. That through you, meaning Abraham, “all the families of the earth will be blessed.” Rather, the mystery, the thing once concealed, now being revealed. Was the manner in which Gentiles and Jews would become fellow heirs through Christ. In fact, turn back with me, if you would, to Ephesians 3. Where we’re going to see Paul laying out this mystery, the details of this mystery, with far greater detail than he does here in Colossians 1. Look at Ephesians 3:1-10, he says, “For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles – if indeed you have heard of the stewardship of God’s grace which was given to me for you; that by revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, of which I was made a minister, according to the gift of God’s grace which was given to me according to the working of His power. To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things; so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places.” The mystery, then, is that both Jew and Gentile would be united in one spiritual Body. Sharing equally in the spiritual blessings of the same Body. Sharing the same eternal hope of glory. No longer that middle wall, or that dividing wall of partition between them. As Ephesians 2:14 puts it. So, in Ephesians 3, here, giving us a fuller expression of what he says in Colossians 1:26. That’s now “been manifested”, back to Colossians, “to His saints.” That mystery has been manifested to His saints. Meaning, the church.

Now, in verse 27, Paul ties together just a couple more related thoughts.
He adds: “to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.”
We’ll take these one by one.

First, he says “God willed to make known what is the riches of the glory of this mystery among the Gentiles.” Paul here could have said “God willed to make known this mystery.” Or he could have said “God willed to make known the glory of this mystery.” But instead, he says, “God willed to make known what is the riches of the glory of this mystery among the Gentiles.” This is superlative language. Meaning, Paul is just stacking word upon word here, to emphasize the significance of the mystery he’s just described. The mystery, again, being those who were once furthest away from God. Are now brought near through the blood of Christ.

F.B. Meyer once put it this way: “That He should dwell in the heart of a child of Abraham was deemed a marvelous act of condescension, but that He should find a home in the heart of a Gentile was incredible.” That’s exactly what’s involved in this mystery.

Then next . . . Paul further elaborates on the “riches of the glory of this mystery.” By identifying it this way at the end of verse 27: “Which is Christ in you, the hope of glory.” Here’s our culminating truth. Whether Jew or Greek. Or slave or free. Or male or female. Galatians 3:28. The person who has put their trust in Jesus Christ. The person who has had their sins forgiven. The person who now has been granted eternal life. They are already in Christ. They have been placed in Christ.
II Corinthians 5:17 – “. . . if anyone is in Christ, he is a new creature . . .”
Ephesians 1:4 – “. . . He chose us in Him before the foundation of the world.”
But as we see here, through His Spirit, Christ is also in them. Christ is also in us. He is also in His believers.
II Corinthians 13:5 says, “. . . do you not recognize this about yourselves, that Jesus Christ is in you . . .”
Galatians 2:20 says, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me.” Christ doesn’t take up temporary residence in the believer. No, His is a permanent residence. Which secures what Paul calls here, “the hope of glory.” Meaning, our confident assurance. That He is preparing a place for us where we will worship Him forever. For eternity. With no need for anything else. Or anyone else. That’s the Christian’s “hope of glory.” We have “hope laid up for [us] in heaven” – Colossians 1:5. But all who are in Christ. All who have Christ in us. Have this “hope of glory.” Which we see encapsulated in Colossians 3:4, which says, “When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.”

So, in our text for today, we’ve seen Paul. As he’s carrying on this “Ministry of the Mystery.” Model for us, as followers of Christ.
What it means to: Suffer for the church.
What it means to: Serve the church.
What it means to: Show the church.
In his case, this “mystery” of the gospel. The question for all of us, this morning, as we leave, as we go on our way is: What are we going to do with this? What are we going to do with what the word has taught us today? Are we going to be these spiritual cul-de-sacs? Who take all this in. But are otherwise completely unaffected? And have no desire to pass this through into our lives with fellow believers? Or to the watching world? Or Rather, are we going to spiritual conduits? Who takes in what we’ve heard today and look intentionally for ways to model it in our lives? As Paul here modeled it to the Colossians. I know you know what the right answer is to that question.

As we close, I’m going to give you a final word from Romans 16, which really ties together all that Paul has said here. This is actually going to serve as my closing prayer for us this morning.

Romans 16: 25-27, the last three verses of Romans.
“Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret form long ages past, but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; to the only wise God, through Jesus Christ, be the glory forever. Amen.”