Old Testament Reading: Isaiah 11:1-9

“There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins. The wolf shall dwell with the lamb, and the leopard shall lie down with the young goat, and the calf and the lion and the fattened calf together; and a little child shall lead them. The cow and the bear shall graze; their young shall lie down together; and the lion shall eat straw like the ox. The nursing child shall play over the hole of the cobra, and the weaned child shall put his hand on the adder’s den. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the LORD asthe waters cover the sea.” (Isaiah 11:1–9, ESV)

New Testament Reading: Colossians 1:15-20

“He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” (Colossians 1:15–20, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Introduction

I’ll begin this sermon by briefly reminding you of what was said in the introduction to the previous sermon. Here in Colossians 1:15-20, Paul’s purpose is to answer the question, Who is the redeemer he mentioned in Colossians 1:13-14? In Colossians 1:13, we read, “He [that is, God the Father] has delivered us [the believer in Jesus] from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV). Who is this beloved Son of the Father? Who is this beloved Son in whom we have redemption, the forgiveness of sins? This is the question Paul answers in Colossians 1:15-20.

You can see that this is Paul’s focus by observing the four occurrences of the phrase “he is” in this text.

Verse 15: “He [that is, the beloved Son of the Father, and our redeemer] is the image of the invisible God…”

Verse 17: “And he is before all things…”    

Verse 18a: “And he is the head of the body, the church.”

Verse 18b: “He is the beginning, the firstborn from the dead…”

I’ll remind you that the first two “he is” statements reveal who the Son is in relation to the first creation. Who is the Son? Well, the first thing we must say about him is that he is the eternal, natural, and invisible image or likeness of the invisible God. In other words, he is the second person of the Triune God, the one who is eternally begotten of the Father. To use the language of the Nicene Creed. He is the one who is “born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father…”  In the second “he is” statement, the Apostle calls the Son “the firstborn of all creation”, and then he explains what he means: “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together” (Colossians 1:15–17, ESV). Who is the beloved Son of the Father and our redeemer? He is the second person of the Triune God, the eternally begotten Son or Word or Image of the Father, and the one through whom all things were created (see John 1-3; Hebrews 1:1-3). Who is this beloved Son of the Father? This is the first thing we must confess about him.

As you may recall, there is a chiastic structure to this passage. This means that the second half of the text mirrors the first half, and that everything hinges on a central phrase. The little phrase that Colossians 1:15-20 turns on is found at the end of verse 17: “and in him all things hold together.” What does this mean? Well, as was said last Sunday, this phrase concludes the first half of our text by revealing that, not only were all things created through the Son, but that all things are also upheld by him. Everything in the original creation is held together by the Son! Today, I would like to suggest to you that this little phrase, “and in him all things hold together”, does not only conclude the first half of this text, but it also introduces the second half of the text, which we will soon consider. This phrase functions like a hinge upon which the entire passage turns. And the meaning is this: Not only did the Son bring the first creation into being and uphold it, but he is also the one who has brought the new creation into being and upholds it. Indeed, ”in him all things”—all things in the old creation and all things in the new creation—“hold together” or consist (Colossians 1:17b). 

It is in verses 18-20 that Paul speaks of the identity of the Son as it pertains to his relationship to the second or new creation.

Now, before going there, I realize that some might be wondering what this second or new creation is.

Well, to understand it, we must remember that the original, or first creation, has been ruined by sin. When God the Father created the heavens and earth through Christ the Son and by the Spirit, everything was good, indeed, very good (see Genesis 1). But we know that there was a rebellion amongst the angels, and that this rebellion amongst the angels contributed to the sin and rebellion of Adam, the head of the human race (see Genesis 3). When Adam, our federal head and representative, sinned, the whole human race sinned in him (see Romans 5:12ff.). Humanity was plunged into a state of sin, misery, and death, therefore. Satan became the ruler of this world, where sin and death reign supreme. Furthermore, the Scriptures reveal that it was not only the human race that was affected by Adam’s sin, but that the entirety of the created world has been subjected to futility and corruption. Paul speaks of the universal effects of sin in Romans 8:19-21 in these words: “For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:19–21, ESV).

This Romans 8 text reveals at least two things. One, the first creation is not the same as when it was first brought into existence by the Triune God. Some of the angels have fallen. There was a disruption in the heavenly realm, therefore. Humanity has fallen. This has disrupted the relationship between God and man, the elect angels and man, and man and man. And the creation itself has been subjected to futility and corruption. I’m not sure what this entails, exactly. The universe is quite beautiful still. It is still well ordered. Even still, it reveals the glory of the God who made it. But the Scriptures are clear. Even the created world has been subjected to futility and corruption. The very fabric of the created world has been disrupted and disturbed by man’s fall into sin. Two, this Romans 8 passage also reveals that good things are on the horizon. Not only do we humans who are redeemed by the blood of Christ long for the return of Christ and the eternal state, but even the creation longs to be set free from its corruption and to enter glory. In others, this text reveals that a new heaven and earth will someday come.

You should know that this new creation of which I speak was promised even in the Old Testament. For example, in Isaiah 65:17, God says, “For behold, I create new heavens and a new earth, and the former things shall not be remembered or come into mind” (Isaiah 65:17, ESV).

The Scriptures reveal that this new creation is already here. It is present in the risen Christ and in all who are united to him by faith. In other words, the new creation is present in the souls of God’s elect who have been regenerated by the Holy Spirit, united to Christ by faith, washed by his blood, and clothed in his righteousness. These, as Paul says in Colossians 1:12, have been made fit to share in the inheritance of the saints in light. This means they have been made fit for life in the new heavens and earth, which Christ has earned. Paul speaks of the new creation as a present reality in 2 Corinthians 5:17: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). He also mentions the new creation as a present reality in Galatians 6:15 in the saying, “For neither circumcision counts for anything, nor uncircumcision, but a new creation” (Galatians 6:15, ESV). Furthermore, the new creation is here already in that Satan and his demons have been defeated by Christ and bound so as not to deceive the nations any longer (see Luke 10:18; Luke 11:20), while the elect angels, whom Christ has upheld, serve God and Christ unceasingly and faithfully while they await the consummation of all things. The new creation is here already because God’s eternal kingdom is here already. What event brought God’s eternal kingdom and the new creation into being? As we will soon see, it was the life, death, and especially the resurrection of Christ that marked the inauguration of these things.  

Although the new creation is here already in the risen Christ and in all who are united to him by faith, under his headship, and upheld by his grace, it is clearly not yet here in full. We can see this through our experiences. We can also see this in the Scriptures. Paul spoke of the future when he said, “For the creation waits with eager longing for the revealing of the sons of God…” and “that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God” (Romans 8:19–21, ESV). Peter also spoke of the future, saying, “But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13, ESV). And as you may know, the book of Revelation contains visions of this future day. In Revelation 21:1, John says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’ And he who was seated on the throne said, ‘Behold, I am making all things new.’ Also he said, ‘Write this down, for these words are trustworthy and true.’” What a wonderful description of the new heavens and earth that will one day come. 

Here is the point: In the beginning, God the Father created the heavens and the earth and all that is in them through Christ the Son and by the Spirit. And nearly 2,000 years ago, God the Father created the new heavens and the new earth through Christ the Son and by the Spirit. This new creation is here now, but not yet in its full and final form. Peter is right: “[A]ccording to [God’s] promise we are waiting for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13, ESV). Notice this: It is the same God—the Triune God—who is responsible for both the first creation and the second. God is our creator, sustainer, and redeemer, and Christ the Son is at the center of it all.  Indeed, it is true, “[I]n him, all things hold together” or consist (Colossians 1:17b)

Who Is Jesus Christ, The Son Of God, In Relation To The Second Or New Creation?

Well, that is all introductory. Last Sunday, we considered who Jesus Christ, the Son of God, is, in relation to the first and original creation. Today, we will consider who Jesus Christ, the Son of God, is, in relation to the second or new creation.

He Is The Head Of The Body, The Church

The Apostle begins to address this in verse 18 in the words, “He is the head of the body, the church.” 

This language is clearly metaphorical. Paul wishes to teach us something about the identity of the Son of God in relation to the second or new creation by using the analogy of a body and a head. As you picture a human body with a head, I will ask you, what is the relationship between a body and its head? Here are a few things that come to mind:

One, a human body and its head, though distinguishable, must be composed of the same flesh or substance. Only a human head can properly serve a human body. 

Two, it is the head that leads and governs the body, and not the other way around. Wherever the head decides to go and whatever the head decides to do, the body follows (or at least it should). The head leads and governs the body. 

Three, it is the head that gives life to the body, and not the other way around. While this isn’t a scientifically precise observation, it is generally true. A human can lose parts of their body and still live, but no one can live without their head. It is the head that nourishes the body and gives life to it, therefore. 

Four, it should be clear to all that if a body is to be led and nourished by its head, it must be united to it intimately. Though I will not go into it now in detail, some basic knowledge of human anatomy will enrich this aspect of the analogy. A head does not hover over the body, and neither does it merely sit on top of the body—no, the head can lead and enliven the body only because the two are intimately united. The brain leads the members of the body through the nervous system that descends from it. The mouth nourishes the body through the digestive system, which is connected to it. The head governs and nourishes the body only because the two are intimately united.     

These are some general observations about the relationship between a body and its head. The question is, what does Paul wish to teach us by this analogy? Clearly, he wants to see that, what a head is to the body, the Son of God is to the church. “He [the Son of God] is the head of the body, the church”, the Apostle says. 

In the Scriptures, the word “church” is often used to refer to a visible, local church, such as this one—churches made up of people who have professed faith in Jesus Christ, been baptized, and have covenanted to walk together in the ordinances of the Lord. But sometimes the word church is used to refer to the universal or catholic church, which is invisible. It is called invisible because we cannot see it in its purity or entirety. The universal church is made up of all the redeemed who are united to Christ by faith, past, present, and throughout the whole world. This body of believers cannot assemble on earth now, for we are separated by time, space, language, and culture. This body of believers will assemble, however, in the new heavens and earth, of which we have spoken. This is the church that Paul refers to here in this passage. The universal or catholic church is compared to a body, and Christ the Son is said to be its head. 

So, what does this text teach us about the Son of God in relation to the new creation?

One, it teaches us that the Son of God has a body. And no, I am not here referring to the human body of the Lord Jesus Christ, but to the body of believers that belongs to Christ the head, that is to say, the church. When Paul says that the Son of God is the head of the body, the church, it reveals that there is a body of individuals that belong to Christ the Son—a corporate body of redeemed individuals. They are a new humanity. The first and fallen humanity has Adam as their head. He has led them into sin, misery, and death. The second and new humanity has Jesus Christ, the Son of God incarnate as their head. He leads us out of bondage to sin and misery and the fear of death unto life in glory.  [[Here is a question for you: are you a member of this redeemed body? You say, well, how do I know? The answer is rather simple. Only those who are united to Christ, the head, are members of this redeemed body. And how does a person come to be united to him?  Only by faith. It is those who have turned from their sins to trust in Jesus who are united to him. These are enlivened and nourished by him. These are governed and led by him. These will one day be glorified by him.]]

 Two, this analogy reveals something to us about the incarnation. Why did the eternal and invisible Son, or image, of the Father have to assume a human nature and become the visible Son or image of the Father in the man Jesus Christ? Answer: to redeem a body of individual persons with human natures. Just as a human body must have a human head, so too, the body of the church, being made up of many human individuals, needed a human head to lead them, enliven them, and to lift them up to glory. This is why the Son of God assumed a human nature. He assumed a human nature to save those with human natures. Paul teaches this using slightly different terms in Hebrews 2:14ff.: “Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery. For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore, he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted” (Hebrews 2:14–18, ESV). Here, Jesus is presented as our faithful high priest. In Colossians, Paul presents Jesus as the head of the body, the church. In both instances, we can see why the Son of God had to be incarnate. A human had to save humans.

Three, this analogy reveals that, though Christ the head is truly human, he is not merely human. The “he” in Colossians 1:18 refers back to the beloved Son of the Father mentioned in verses 13 and 14. He is the same person through whom the Father created and sustains all things in heaven and earth, visible and invisible. Though it was a necessity that a human be the head of a body composed of humans, no mere human could fulfill that role. Only God could redeem fallen humanity and lift them up to glory. Only God can enliven us spiritually, lead us, and lift us up to heaven. And this he has done through the incarnation of the person of the Son of God in Christ Jesus the Lord. The same God who created the world in the beginning has also restored it. God—the Triune God—is indeed our creator, sustainer, and redeemer. 

He Is The Beginning, The Firstborn From The Dead

Now the question is this: How has this head of ours, the Son of God incarnate, redeemed us from sin and death to lift us up to life in glory? We find the answer in the second half of verse 18: “And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.” (Colossians 1:18, ESV)

“He is the beginning”, the text says. The beginning of what? This phrase definitely echoes the creation account of Genesis 1. It reminds us that in the beginning God created the heavens and earth through the Son. But that is not what this is about. When Paul says, “he is the beginning,” he refers to the beginning of the new creation. And this is made clear by what Paul says next: “He is the beginning, the firstborn from the dead. Christ the Son is the beginning of the new creation because he is the first to be raised from the dead and to enter into glory bodily. 

Now, some of you might be thinking, but weren’t others raised from the dead prior to Jesus Christ? Yes, but those instances were different. Take Lazarus, for example. Who raised Lazarus from the dead? Did Lazaraus raise himself? No, Jesus raised him. And what sort of life was Lazarus raised to? He was raised from the dead to live again in this world, and therefore, he had to die again. But Jesus Christ raised himself from the dead (see John 2:19; John 10:18). And he was raised, not to live in this world again and to die again, but to everlasting life in glory—to life immortal and incorruptable. In this sense, Jesus is the firstborn from the dead. By his resurrection on the third day, he broke a barrier. He went where no human being had gone before. His death may be compared to a seed planted in the ground. And his resurrection may be compared to a plant when it first emerges from the seed. His resurrection was the beginning of new life—life in glory. And this new creation life would grow and spread as more and more humans come to be united to him by faith. Christ is the beginning of the new creation, for he is the first to raise bodily from the dead and to enter bodily into glory. This is what Paul says in Acts 26:23: “that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”” (Acts 26:23, ESV). In 1 Corinthians 15:20, Paul calls Jesus the firstfruits. “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20, ESV). He is the first of a kind, therefore. His resurrection unto life in glory reveals that there will be more resurrections unto life in glory in the future. 

This is what Paul means when he says that Jesus is the beginning, the firstborn of the dead. He is the beginning of a new creation and a new humanity. The new creation and humanity began when Jesus Christ rose from the dead on the third day after his death on the cross. 

He Is Preeminent Over Everything

Paul goes on to say,  He is the beginning, the firstborn from the dead, that in everything he might be preeminent” (Colossians 1:18, ESV). 

What does it mean to be preeminent? To be preeminent is to be in the first position or to have the highest rank or prominence. 

Why is Christ the Son said to be preeminent? Well, what has already been said about him should make this clear. He is the one through whom and for whom all things were created, and he is the sustainer of all things. More than this, he is the head of the body of redeemed humanity, the firstborn from the dead. Given these truths, it is not difficult to see why Christ is said to be preeminent. But Paul goes on to explain what he means. 

One, Christ the Son is preeminent “For in him all the fullness of God was pleased to dwell…” (Colossians 1:19, ESV). The Greek is a little difficult to translate at this point. The NKJV renders the phrase this way: “For it pleased the Father that in Him all the fullness should dwell…” (Colossians 1:19, NKJV). This seems to me to be a more accurate translation of the Greek text. Hear it again:   “For it pleased the Father that in Him [In Jesus Christ, the one who was raised from the dead] all the fullness should dwell.” The question is, what is meant by fullness? Or, what is the fullness that dwelt in Christ to which Paul refers? 

The ESV answers this question for us when it says,  “For in him all the fullness of God was pleased to dwell…” The fullness is the fullness of God, therefore. The idea is that the fullness of the divine nature dwelt in the man Jesus Christ through the person of the eternal Son, and for this reason, Christ is preeminent. This, by the way, is undoubtedly true. Many places in Scripture teach this. John 1 is probably the most famous passage that teaches this. And Paul does teach this very directly a little later in this epistle. Colossians 2:9 says, “For in [Christ] the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority” (Colossians 2:9–10, ESV). That text is very clear. There, Paul speaks clearly of the fullness of deity dwelling in Christ bodily. But Colosians 1:19 is a little more ambiguous, and I think that might be intentional. And so I like the way the NKJV renders this Greek: “For it pleased the Father that in Him all the fullness should dwell…” (Colossians 1:19, NKJV).

The fullness of what? The fullness of the divine nature through the person of the eternal Son? Yes. But what about the fullness of the human nature the Son assumed, and of every human virtue, and of every form of human obedience, active and passive? Yes, yes, and yes. I wonder if you can see my concern. Here in 1:19, the Greek is somewhat ambiguous as to what the fullness refers to, and I think this is intentional. All the fullness dwells in Christ. What fullness? The fullness of the divine nature, the fullness of the human nature, the fullness of every human virtue, and the fullness of human holiness and purity. In short, Jesus Christ was filled with everything required to serve as our redeemer. For this reason, he, Jesus Christ the Lord, the Son of God incarnate, is preeminent. 

Paul goes on to list another reason he is preeminent. Verse 20: “and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” (Colossians 1:20, ESV).

To reconcile is to restore friendship. To reconcile is to bring about peace where enmity or hostility once existed. Dear friends, I’ve already described the enmity and hostility that exists in this world now that some angels and all of humanity have fallen into sin. The heavenly realm was disrupted and disturbed when angels rebelled. The human race was given over to bondage, sin, and death when Adam, or natural head, rebelled against our Maker. Indeed, by natural birth, we are at enmity with God and under his wrath and curse (see Ephesians 2:3). And as has been said, even the very fabric of the created world has been given over to futility and corruption and eagerly longs to be set free from this bondage and to enter into glory that the Son of God has earned. 

Who will fix all of this? That is the question. Who will restore the created world and bring peace between God and his creation? Answer: God will fill. Indeed, he has “reconciled to himself all things” through Christ, the eternally begotten and beloved Son of the Father, incarnate. Therefore, Christ is preeminent. 

This is a very interesting portion of Holy Scripture. Verse 19: “For it pleased the Father that in [Christ] all the fullness should dwell…” (Colossians 1:19, NKJV). Verse 20: “[A]nd through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:19–20, ESV). What has God reconciled to himself through Christ? All things. More specifically, through Christ all things are reconciled to God, whether on earth or in heaven.” What does this mean?

Does it mean that all men and women and all angels will be reconciled to God and therefore saved in the end? Some heretics (known as universalists) have tried to use this verse to teach this. But that cannot be the meaning, for this interpretation would flat contradict the clear teaching of Holy Scripture that speaks of the eternal and conscious punishment of those not in Christ and all of the angels that rebelled (see, for example, Matthew 13:41-43; Revelation 19:20; Revelation 20:10, 14, 15). No, this passage does not teach universal salvation or universal reconciliation, but the reconciliation of all things that are in Christ and under his headship. Who is reconciled to God? Who is at peace with him? Only those who are in Christ and under his headship. 

And what does Paul mean when he speaks of the reconciliation of all things, whether on earth or in heaven? This question has puzzled many commentators. It is not difficult to understand what Paul means when he speaks of things on earth being reconciled to God through Christ. He is clearly speaking of human beings—his elect, given to Christ before the foundation of the world, redeemed through Jesus’ shed blood, and reconciled to God in due time through their faith-bound union with Christ. But what does Paul mean when he says that things in heaven are also reconciled to God? I agree with those commentators who say that Paul has the angels in view (see Second London Confession 3.3)

For the sake of clarity and brevity, I’ll quote Davenant’s fine words on this subject. 

“When, therefore, the Apostle says, that it pleased God to reconcile all things to himself, as well things in heaven, as things in earth, by the blood of Christ, we say this reconciliation, taken strictly, refers to men alone. For since to reconcile is to renew a friendship broken off by offence, we alone, from among his enemies, are restored unto the love and favour of God, which we had lost by sinning. If we understand it for effectual reconciliation, it regards the elect alone, who constitute, as it were, a community… But if we may understand it analogically, it may be extended to the blessed angels themselves, and to all creatures.

With respect to angels; as far as they are confirmed in grace and established in the Divine favour through Christ, so that now it is clearly impossible that any enmity should occur between them and God; therefore the establishment of angels in Divine grace through Christ, is the same thing as the reconciliation of men by the same.

Neither may we doubt that the angels themselves need the grace of Christ the Redeemer, that is to say, the grace of confirmation and exaltation, though not the grace of reconcilation. For, as they are creatures, they cannot of their own nature be beyond danger of falling. Moreover, that heavenly and glorious union with God, which the blessed angels enjoy in eternal life, is a benefit which surpasses the deserts of any creature whatever; therefore, not even the angels themselves are admitted into this ineffable bliss of the Divine fruition, but so far forth as they are enrolled under Christ, the head both of angels and men: Whence the Apostle calls the blessed angels the elect; 1 Tim. v. 21, I charge thee before the elect angels. But the election, whether of men or of angels, out of Christ, cannot be understood…

…

Now, in the last place, as to what pertains to the fabric of the world; it is certain, as all things were created for man, so by the sin of man all things were in a manner overturned, and subjected to vanity and misery. For so the Apostle expressly teaches us, Rom. viii. 19… To whom, therefore, will this whole fabric of the world owe its restoration and renovation? Doubtless to Christ the Son of God, our Creator and Restorer, who, dying without sin, won the privilege of being the restorer of all things which were fallen to ruin by sin. It may not, therefore, be improperly said, that Christ hath reconciled all things to God, as well the things that be in earth, as the things that be in heaven: men peculiarly, by taking away their sins, and the wrath of God occasioned by sin: angels analogically: by taking away the possibility of their falling and of incurring the Divine anger: the fabric of the world metaphorically; in delivering it from the bondage of corruption, and restoring it to its native purity and beauty, when the fulness of the time shall come; according to that declaration, 2 Pet. iii. 13, We look for new heavens and a new earth, according to his promise.” (Davenant, 245-247)

Conclusion

I’ll conclude with a few brief suggestions for application.

The first one will sound familiar. I’m concerned that our thoughts about our Savior Jesus Christ, his person and his work, are often too small. Last Sunday, I said, if, when you think about Jesus Christ the redeemer, your mind only traverses as far back as the virgin birth and to his life, death, and resurrection, your thoughts concerning Jesus are too small, for he existed prior to the incarnation as the eternally begotten and beloved Son of the Father. Furthermore, I said, if, when you think of Jesus Christ the redeemer, it is only his work of redemption that comes to mind, your thoughts concerning Jesus are too small. You must remember that it was through Jesus, the eternally begotten Son of God, that God created all things seen and unseen, and it is through the Son that all things are upheld. Brothers and sisters, if you are thinking little of Jesus, this must stop. Today I will add this: If, when you think of Christ’s work of redemption, you only think of your personal salvation, your thoughts concerning Jesus are too small, for Christ has not only redeemed you; he has redeemed a body—a body consisting of human beings living from Adam’s day to the end of time, from every tongue, tribe, and nation on earth. This, the church universal, will be the new humanity that fills the new heavens and earth. Furthermore, Christ, by his grace, has secured peace in the heavenly realm by defeating and judging the fallen angels (he will cast them into the lake of fire at the end of time) and by upholding the elect andges and therefore confirming them in their righteousness. Not only this, Christ, through his cross work, has also earned a new creation. This creation has been ruined by sin. But when Christ returns, he will bring with him a new heaven and earth. We have a wonderful Savior in Jesus. Indeed, he is the preiminat one, and in him all things hold together. 

This leads to my second point of application. I must ask you, are you in Christ? Are you united to him by faith? Is he your head, and are you, therefore, a member of his body? There is no salvation or reconciliation with God the Father apart from Christ the head. You are either under Adam’s headship or Christ’s. Adam has led us into sin and death. Christ is the redeemer. We must be found in him, united to him by a true and lively faith, if we wish to benefit from the work he has done.  It will do you no good to be eternally religious if you are not united to Jesus Christ, the head,d by faith. 

Thirdly, I ask those united to Christ by faith, are you abiding in Christ the head? Are you governed by him and following his lead? In other words, are you obeying his commandments as revealed in his holy word? And are you drawing your strength and vitality from him as you partake of the means of grace that Christ has provided? Dear brothers and sisters, abide in Christ the head by receiving his word when it is read and preached, by praying to God the Father through him, and partaking of the Lord’s Supper thoughtfully and with thanksgiving, knowing that when we eat and drink of the cup, we feast upon Christ Jesus, not in a fleshly way, but spiritually we receive, and feed upon Christ crucified, and all the benefits of his death (see Second London Confession 30.7). 

A – (15) “He is the [image] of the invisible God, 

the {firstborn} of all creation. 

(16) For by him all things were created, 

in heaven and on earth,

visible and invisible, whether thrones or dominions or rulers or authorities—

all things were created through him and for him. 

B – (17) And he is before all things

C – and in him all things hold together. 

B’  – (18) And he is the head 

of the body, the church. 

A’ – He is the [beginning], 

the {firstborn} from the dead, that in everything he might be preeminent. 

(19) For in him all the fullness of God was pleased to dwell, 

(20) and through him to reconcile to himself all things, 

whether on earth or in heaven, 

making peace by the blood of his cross.” (Colossians 1:15–20, ESV)