John Calvin Commentary Colossians 1:23

"if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister." — Colossians 1:23 (ASV)

If you continue. Here we have an exhortation to perseverance, by which he admonishes them that all the grace that had been conferred on them until now would be in vain, unless they persevered in the purity of the gospel. And so he intimates, that they are still only making progress, and have not yet reached the goal.

For the stability of their faith was at that time exposed to danger through the stratagems of the false apostles. Now he paints in lively colors the assurance of faith when he urges the Colossians to be grounded and settled in it. For faith is not like mere opinion, which is shaken by various movements, but has a firm steadfastness that can withstand all the machinations of hell. Hence the whole system of Popish theology will never provide even the slightest taste of true faith, as it holds it as a settled point that we must always be in doubt concerning our present state of grace, as well as concerning final perseverance.

He afterward also notes a relationship that exists between faith and the gospel, when he says that the Colossians will be settled in the faith only if they do not fall back from the hope of the gospel—that is, the hope that shines forth on us through the gospel, for where the gospel is, there is the hope of everlasting salvation. Let us, however, bear in mind that the sum of all is contained in Christ. Therefore, he enjoins them here to shun all doctrines that lead away from Christ, so that people's minds are occupied with other things.

Which you have heard. As the false apostles themselves, who tear and rend Christ in pieces, are accustomed to boasting proudly in the name of the gospel, and as it is a common artifice of Satan to trouble people's consciences under a false pretext of the gospel, so that the truth of the gospel may be thrown into confusion, Paul, for this reason, expressly declares that that was the genuine, that the undoubted gospel, which the Colossians had heard (namely, from Epaphras), so that they would not listen to doctrines that conflict with it. He adds, furthermore, a confirmation of it: that it is the very same gospel that was preached throughout the whole world. It is, I say, no ordinary confirmation when they hear that they have the whole Church agreeing with them, and that they follow no other doctrine than what the Apostles had likewise taught and which was everywhere received.

It is, however, a ridiculous boast of Papists, regarding their challenging of our doctrine with this argument: that it is not preached everywhere with approval and applause, since we have few who agree with it.

For though they should burst, they will never deprive us of this: that we today teach nothing but what was preached in ancient times by Prophets and Apostles, and is obediently received by the whole company of saints. For Paul did not mean that the gospel should be approved by the agreement of all ages in such a way that, if it were rejected, its authority would be shaken. On the contrary, he was referring to that commandment of Christ.

Go, preach the gospel to every creature (Mark 16:15).

This commandment depends on so many predictions of the Prophets, foretelling that the kingdom of Christ would be spread throughout the whole world. What else, then, does Paul mean by these words, other than that the Colossians had also been watered by those living streams, which, springing forth from Jerusalem, were to flow out throughout the whole world? (Zechariah 14:8).

We also do not boast in vain, or without remarkable fruit and consolation, that we have the same gospel, which is preached among all nations by the commandment of the Lord, which is received by all the Churches, and in the confession of which all pious persons have lived and died.

It is also a significant help in strengthening us against so many attacks, that we have the agreement of the whole Church—such, I mean, as is worthy of so distinguished a title. We also heartily agree with the views of Augustine, who refutes the Donatists particularly with this argument: that they present a gospel that is unheard of and unknown in all the Churches.

This is indeed said with good reason, for if a true gospel is presented, yet is not confirmed by any approval from the Church, it follows that the many promises are vain and false in which it is predicted that the preaching of the gospel will extend throughout the whole world, and which declare that the sons of God shall be gathered from all nations and countries, etc. (Hosea 1:10–11).

But what do Papists do? Abandoning Prophets and Apostles, and ignoring the ancient Church, they want their revolt from the gospel to be regarded as the agreement of the universal Church. Where is the resemblance?

Therefore, when there is a dispute concerning the agreement of the Church, let us return to the Apostles and their preaching, as Paul does here. Furthermore, lest anyone interpret the term denoting universality too rigidly, Paul simply means that it had been preached everywhere, far and wide.

Of which I am made. He also speaks of himself personally, and this was very necessary, for we must always be careful not to rashly intrude ourselves into the office of teaching. Accordingly, he declares that this office was appointed to him, so that he may secure for himself the right and authority. And, indeed, he so connects his apostleship with their faith, that they cannot reject his doctrine except by abandoning the gospel they had embraced.