Col. 1: 27; II Tim.i.11; iv.17). Another key word is doxa, glory, which occurs 24 times

in Paul's epistles written after the Acts. However baffled we may be to explain this great

word, we may rest assured that it stands for something absolutely real, even though too

wonderful for explanation in human terms, for it enters into the very nature of God and

the exaltation of the Lord Jesus `far above all' that can be conceived, and He is the `hope

of (this) glory', which is so vitally connected with the heavenly inheritance of the Body,

destined to become the `dwelling place of God' when completed (Eph. 2: 20-22).

Paul now tells the Colossian believers that it is this ascended Christ, in Whom dwells

all this spiritual wealth, that he is proclaiming to them:

We should notice that there are two `presentations' in Col. 1: and they are not just

repetitions of each other. In verse 22 every member of the Body is assured of being

presented `holy, and without blemish and unreproveable in His sight' for this is what the

Father originally willed (Eph. 1: 3, 4) and the Son has died to procure (5: 25-27).  In

verse 28 however the presentation is different although the English version appears to

teach the same, that is to `present every man perfect in Christ'. Here the word `perfect' is

the very important word teleios which means `mature' as opposed to infancy and

inexperience.  That all believers should develop spiritually and grow up, leaving

babyhood behind Eph. 4: 13, 14 makes perfectly clear. That there is a danger of this

not happening the context we are considering in Colossians reveals. Paul laboured

intensely kopiao (implying labouring to the point of weariness) that this would not be the

experience of the Colossians saints. He knew well that immature believers easily become

the dupes of Satan. His `cunning craftiness' easily deceives such, and this may have been

at the root of the trouble at Colossae. The error that was creeping in and which this

epistle directly combats, most probably was gaining ground in the minds of some who

were not growing in grace and the knowledge and acknowledgment of Christ. Such are

always a danger in a Christian community and the Apostle therefore strives, according to

the working of Christ's resurrection power, to bring such back to Truth and vital spiritual

growth which can only take place when the Lord Jesus is accorded His rightful place as

the pre-eminent One in the Divine purpose of the ages. So important is this that Paul in

2: 1 refers again to his striving for them and also for those at neighbouring Laodicea and

the fact that they had not `seen his face in the flesh' shows that they had been brought to

a saving knowledge of Christ through the ministry of others, in this case most probably

the witness of Epaphras.  The Apostle's concern for them was that they might be

strengthened (`comforted') and `knit together in love'. Divine love he assures us later on

in the epistle is `the tie of maturity' (3: 14) that binds together the people of God. This

love is pre-eminent among the gifts of the Holy Spirit (Gal. 5: 22) and the unity of spirit

which is cemented by this love has been made by Him and must now be jealously

guarded (Eph. 4: 3). Satan always seeks to divide. God always unites His children.

Real unity is strength and division leads to weakness. Let no one be deceived. There can

be no `worthy walk' without keeping `this unity of the Spirit' which has been made