This is what makes preaching powerful. It is not enough to read Bible commentaries, though many of preachers need to read more of them than they do. Commentaries help us understand the text, but they do not help us meet the goals of preaching. Though the Spirit is sovereign in his work, lacking zeal, vigor, or diligence in preaching is a better indicator of laziness than of faith. Preaching must be lively, convicting, instructive, specific, and laborious. Only such preaching can aim to present every man perfect in Christ.
We need to hear Christ in order to believe in him for salvation (Rom. 10:14). Ordinarily we hear his voice through his ordained ambassadors as they preach the gospel in demonstration of the Spirit’s power (Rom. 10:15; 2 Cor. 5:19-6:2; 1 Cor. 2:5). Yet we can believe these things and still make fatal mistakes in regard to preaching. People sometimes respond in strange ways to the sovereign work of the Holy Spirit in the preached Word. Some reason that if the Spirit alone changes people’s hearts, then it does not matter how well ministers reason with sinners or, in some cases, whether anyone preaches the gospel to them at all. This is like saying that since God can keep us alive without food, he will keep us alive whether or not we eat. Dead souls result from the first way of thinking and dead bodies from the second. What God can do in his providence is a poor guide for what we should do in light of his Word.
In Colossians 1:28-29, Paul shows that preaching requires hard labor in order to achieve its ends when he writes, “Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. To this end I also labor, striving according to His working which works in me mightily” (Col. 1:28-29).
The high aims of preaching demand the heavy labors of preachers. This passage asserts that ministers must preach Christ wisely for the salvation of all hearers. We learn from these truths how and why the lofty aims of preaching flow from its content and determine its manner. This reinforces previous posts on these themes and expands them in relation to the aims of preaching.
Ministers must preach Christ (v. 29a” “him we preach”). Why did Paul consistently treat Christ as the sum and substance of his preaching? Other passages surveyed in this series of posts showed that Christ is the primary object of preaching because, through preaching, Christ brings sinners to the Father by the Spirit’s power. Colossians 1 adds that Christ is the primary substance of preaching (v. 29) because Christ builds his church through ministers who suffer for his sake (v. 24-25), because he is the substance of the divine mystery that God has now revealed (v. 26-27), and because union with Christ is the “hope of glory” for believers (v. 27; Phil. 3:20-21). Ministers embody Christ’s ministry on behalf of the church. Christ is the reason for their sufferings, the content of their message, and the ground of their hopes. Why, then, must Christ be the sum and substance of their preaching? He must be so because ministers live in communion with Christ as they aim to bring others into communion with him, because they should be consumed with the divine mystery regarding him above all else, and because he must remain the center of their hope. Christ is the bridge between preaching the glory of the Triune God and all other subjects in relation to God. Preaching “the whole counsel of God” (Acts 20:27) without relating all things in it to Christ’s person and work is like trying to view a beautiful landscape without the light of the sun. It is “him we preach?” Is it him we want to hear about?