Old Testament Reading: Psalm 33

“Shout for joy in the LORD, O you righteous! Praise befits the upright. Give thanks to the LORD with the lyre; make melody to him with the harp of ten strings! Sing to him a new song; play skillfully on the strings, with loud shouts. For the word of the LORD is upright, and all his work is done in faithfulness. He loves righteousness and justice; the earth is full of the steadfast love of the LORD. By the word of the LORD the heavens were made, and by the breath of his mouth all their host. He gathers the waters of the sea as a heap; he puts the deeps in storehouses. Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of him! For he spoke, and it came to be; he commanded, and it stood firm. The LORD brings the counsel of the nations to nothing; he frustrates the plans of the peoples. The counsel of the LORD stands forever, the plans of his heart to all generations. Blessed is the nation whose God is the LORD, the people whom he has chosen as his heritage! The LORD looks down from heaven; he sees all the children of man; from where he sits enthroned he looks out on all the inhabitants of the earth, he who fashions the hearts of them all and observes all their deeds. The king is not saved by his great army; a warrior is not delivered by his great strength. The war horse is a false hope for salvation, and by its great might it cannot rescue. Behold, the eye of the LORD is on those who fear him, on those who hope in his steadfast love, that he may deliver their soul from death and keep them alive in famine. Our soul waits for the LORD; he is our help and our shield. For our heart is glad in him, because we trust in his holy name. Let your steadfast love, O LORD, be upon us, even as we hope in you.” (Psalm 33, 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

The text that is open before us today is very deep. You can feel the depth when you read it, can’t you? It’s like sailing in the ocean and watching the depth finder drop from 50 to 500 feet as the color of the water changes from light to dark blue—you can feel the depth of the water beneath you. And so it is with this portion of Holy Scripture. We are sailing over deep waters, brothers and sisters.

To understand our text, we must remember the previous one. In Colossians 1:9-12, Paul revealed the content of his prayer for the Colossians. The last thing he said about his prayer was that he prayed for the Colossians that they would give “thanks to the Father, who [had] qualified [them] to share in the inheritance of the saints in light” (Colossians 1:12, ESV). 

What does it mean to be qualified for something? To be qualified for something is to be adequate, sufficient, or fit for it. To qualify for a loan, you must demonstrate that you are in an adequate financial position to pay it back. To qualify for a race, you must prove that you are sufficiently prepared and physically fit to run in it. That is what it means to be qualified for something. 

And what did Paul say the Christians in Colossae were qualified for? He says they were qualified to “share in the inheritance of the saints in light.” This means they were qualified to be citizens of the kingdom of God. They were qualified to enter heaven when they died. They were qualified to live in the new heavens and earth at the resurrection of the just on the last day. That is quite the achievement, would you say? 

But the question is, why? Why were these Colossians qualified to share in this marvelous inheritance? Why were they regarded as sufficient for these things? Was it something they had done? Did they do something to set themselves apart—something to make themselves worthy to take possession of this glorious inheritance? No, the text says that it was God the Father who qualified them. God the Father is the active subject, and the Colossians were passive. Therefore, Paul prayed that the Colossians would “walk in a manner worthy of the Lord, fully pleasing to him… giving thanks to [God] the Father, who [had] qualified [them] to share in the inheritance of the saints in light” (Colossians 1:10, 12, ESV). 

Now, the question becomes, how did God the Father do this? How did the Father make these guilty sinners in Colossae (guilty sinners like you and me) qualified to share in an inheritance as good and glorious as the kingdom of heaven? 

Paul’s comment in Colossians 1:13-14 answers this question: “He [God the Father] has delivered us [guilty, vile sinners] from the domain of darkness [that is, Satan’s domain, where Satan, sin and death reign supreeme] and transferred us to the kingdom of his beloved Son [Jesus Christ the Lord], in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV). 

So, how does God the Father make sinners qualified, adequate, or sufficient to inherit his eternal kingdom? How does the Father make sinners fit for heaven? He delivers or rescues us from Satan’s dark kingdom and transfers us into the kingdom of his Son (Israel’s deliverance from Egypt was a picture of this, by the way). It is only in the Son (through our faith-bound and Spirit-wrought union with him) that we have this redemption or rescue, and the forgiveness of our sins. This is how the Father makes sinners fit for heaven! He rescues us from bondage and cleanses us from all sin to make us fit for life in his eternal kingdom. This he does through his Son, the Lord Jesus Christ. 

Now, the question is this: who is the Son? Who is he? He must be very powerful to have accomplished a redemption like this, wouldn’t you agree? He must be very great to have rescued us from Satan’s kingdom and to have transferred us into his own! And he must also be holy and pure to have the power to wash our sins away. Who is he? Who is this Son of God the Father? That is the question our text for today answers. 

As you look at Colossians 1:15-20, notice the repetition of the phrase, “he is.” “He” refers back to the Son who was mentioned in verses 13 & 14. And in verses 15-20, the phrase “he is” appears four times. 

Verse 15: “He 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…”

Clearly, Paul’s objective in this text is to reveal who the Son of God is. His purpose is to open our eyes to the greatness, all-sufficiency, and preeminence of Jesus Christ the Lord. The Colossians desperately needed to hear this because they were being tempted by a form of false teaching that diminished Jesus Christ and questioned his sufficiency. And you and I need to hear this, too, for I’m afraid our thoughts concerning Jesus of Nazareth, his person and his work, are often far too small and low. The truth is, our Savior is great and glorious. And the work he has done is all sufficient. Indeed, the apostle is correct—in him all things hold together (see Colossians 1:17b). Therefore, in all things Christ must be regarded as preeminent (Colossians 1:18).

Well, let’s work our way through this marvelous text with this question in mind: Who is this beloved Son of God the Father, through whom we have been delivered from the domain of darkness and transferred into his kingdom of light, and in whom we have redemption, the forgiveness of sins (see Colossians 1:13–14). Who is he?

Our text consists of two main parts. 

In verses 15-17a, Paul focuses his attention on who the Son of God is in relation to the first and original creation.

In verses 18-20, Paul focuses his attention on who the Son of God is in relation to the second or new creation. 

Though I will not present you with the details, you should know that our passage exhibits a five-part chiastic structure wherein the last two parts of the text mirror the first two parts, and these two mirroring parts turn or swing on a central phrase found in verse 17b. The central phrase is this: “and in him all things hold together.”

When I began writing this sermon, I thought we might get through both parts of this text. In fact, I will be devoting two sermons to this passage. We will consider verses 15-17 today, and verses 18-20 next Sunday, Lord willing. 

Who Is Jesus Christ, The Son Of God, In Relation To The Original Creation?

Today, we will ask the question, who is Jesus Christ, the Son of God, in relation to the original creation?

Jesus Christ, The Son Of God, Is The Image Of The Invisible God

In verse 15, we read, “He is the image of the invisible God, the firstborn of all creation” (Colossians 1:15, ESV).

Dear friends, God is invisible. Not only is it true that we cannot see God or comprehend him, because he is great and glorious and immense and beyond our capacity — how could we, who are finite, possibly comprehend or grasp the infinite one? Yes, God is invisible to us in this sense—he is too great, grand, and glorious for us to behold. But it is also true that we cannot see God as he truly is because he is invisible. To use the language of our confession, he is a “most pure spirit, invisible, [and] without body…” (see Second London Confession 2.1). You say, but what about those passages in Holy Scripture that speak of men seeing God? Moses saw God in the bush that was burning and yet not consumed (see Exodus 3:1-6). Moses also saw God’s “backside” when he was put in the cleft of the rock, and the glory of the Lord passed by him (see Exodus 33:17-23).  And what about the heavenly vision that Isaiah saw? He says, “In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple” see Isaiah 6:1-7). Brothers and sisters, in these instances, God did manifest or show something of his glory to men, but these men did not see God in his essence, for he is invisible. Christ taught us this, saying, “No one has ever seen God…” (John 1:18, ESV). And a little later in John, we hear Christ say, “God is spirit, and those who worship him must worship in spirit and truth” (John 4:24, ESV). Paul also teaches this elsewhere. He was speaking of God when he said, “who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen” (1 Timothy 6:16, ESV). And our text is sufficiently clear, isn’t it? Here, God is said to be invisible. It is not only true that God has not been seen, he cannot be seen, for he is, in his essence, invisible —he is a most pure spirit.

Having established the fact that God is invisible, let us return to our question. Who is the Son of God? Our text reveals that “he [the Son of God] is the image of the invisible God.” 

So what is an image? 

I’m afraid that many assume the Greek word translated as “image” must mean visible image or representation. If this is what the word “image” means, then Colossians 1:15 must only be about the incarnation of the Son of God in the man Jesus Christ. 

The flow of thought would go like this: God, in his essence, is invisible. The Son of God is here said to be the “image” of the invisible  God. And because all images are visible, this can only be a reference to the Son of God incarnate, Christ Jesus the Lord.

The trouble with this interpretation is that it does not agree with our text. As we will soon see, it is not the incarnation of the Son of God that is in view here, but the Son of God in his eternal state. We are here considering the Son of God as the only and eternally begotten Son from the Father; the one by whom and for whom all things were created; the one who is before all things and in whom all things hold together. 

When Paul says, “he [the Son of God] is the image of the invisible God”, he is not primarily talking about the incarnation. No, he is talking about the essential, eternal, and unchangeable retaliation between God the Father and God the Son. Who is the beloved Son of God the Father? The first thing we must confess is that he is the eternally begotten image of the Father. 

The truth is, “image” does not necessarily mean “visible image”. Instead, it means likeness. 

In his commentary on Colossians, John Davenant helpfully lists three characteristics of an image. 

“First, that what is called an image must possess the likeness of some other thing. For if no likeness subsist between them, it is absurd and contrary to all reason to call it an image: for it cannot represent the other; which is the peculiarity of an image [it is the thing that makes an image]. 

Secondly, it is required in an image, that that which is properly understood by this term should be in some way drawn and derived from that of which it is called the image. For a mere resemblance where there is no deduction or derivation of the one from the other, does not constitute a proper character of an image: as, for example, we do not call milk the image of milk, or an egg the image of another egg; because the one is not derived from the other.

Lastly, it is required, that the likeness which exists between the image itself, and that of which it is the image, should pertain to the specific nature of the prototype, as far as to its participation in, or, at least, its designation of the species. When it pertains to the very nature of the species, it is called an essential and natural image, or an image of equality: when it extends only to the outward designation of the species, it is called an accidental or artificial image, or an image of imitation. In the former way, the image of a king is said to be in the prince his son: In the second, the image of a king is said to be impressed upon his coin, or painted on a picture” (Davenant, 172-173)

Davenant is correct. If we think of an image in these terms, then it is not hard to see how the Son of God is the image of God the Father, not only in the incarnation, but also essentially, eternally, and unchangeably. 

Davenant goes on to ask, “What sort of an image of God [is] Christ our Redeemer… or in what sense is he called the image of God”? His answer is wonderful because he first distinguishes between Christ as he was (and is) the eternal and invisible image of the Father before creation, and as he is the visible and manifest image of the invisible Father after the assumption of the flesh (see Davenant, 173).

Listen to Davenant again. 

“Christ, then, was from all eternity, and always will be, the uncreated WORD, the perfect, essential, and invisible image of his invisible Father. Before either angels or men existed, to contemplate this image by mental vision, yet even then, he was the image of his Father:

1. Because he possessed the exact likeness of him, for he was… Heb.i.3, the express image of his person.

2. He moreover had this likeness drawn and derived from God the Father through that wonderful and ineffable [inexpressable] generation from the Father. For the eternal Father, knowing himself from eternity, begets the Word, the consubstantial image of himself…

3. Lastly, it is not a shadowy image of the Father that he bears, in a nature dissimilar, but in the same essence and divine nature.” (Davenant, 174-175)

Please do not misunderstand, brothers and sisters. I am not denying that the man Jesus Christ is the visible image of the invisible God. This is indeed true! Jesus Christ is the person of the eternal Son of God, incarnate. He is, therefore, God with us. He is God in the flesh. And this is why Jesus uttered mysterious sayings like this: “Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works” (John 14:9–10, ESV). And this is why Thomas was not rebuked as a blasphemer when he spoke to Jesus, saying, “My Lord and my God!” (John 20:28, ESV).

Is Jesus Christ, the Son of God incarnate, the visible image of the invisible God? Oh, yes. In Christ, the “Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14–15, ESV).

But this is not what Colossians 1:15 is primarily about. Here, the Apostle wants us to know that our redeemer, Christ Jesus the Lord, is the beloved Son of the Father, “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…” (Nicene  Creed). Who is this redeemer of ours? Who is this beloved Son who “has delivered us from the domain of darkness and transferred us [into his] kingdom… “in whom we have redemption, the forgiveness of sins” (Colossians 1:13-14, ESV). The first thing we must say about him is that he is the essential and invisible image of God the Father, the Son or Word whom the Father eternally begets. 

Jesus Christ, The Son Of God, Is The Firstborn Of All Creation

The Apostle goes on to call the Son of God “the firstborn of all creation.” What does this mean?

First, notice what it does not mean. Paul does not refer to the Son as the first creature. All that exists may be divided into two categories. On the one hand, there is the creator. And on the other hand, there is the creation. Which category does the Son or Word of God belong to? He is to be regarded as our creator. He is not a creature. Is the Son begotten of the Father? Yes! But as the Creed says, he is “true God from true God, begotten, not made, consubstantial with the Father; through him all things were made.” Friends, there was never a time when the Son of God was not. He is not a creature. He is the eternally betton Son from the Father, our Creator and Redeemer.  

That the person of the Son is the one through whom the Father created all things is clearly taught in the Scriptures. 

John 1:1 says, “In the beginning was the Word [another name for the person of the Son], and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made” (John 1:1–3, ESV).

1 Corinthians 8:6 says, “yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” (1 Corinthians 8:6, ESV)

Hebrews 1:1-3 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” (Hebrews 1:1-3, ESV)

All of this agrees with the creation account of Genesis 1. There, the repeated refrain is, “and God said”, “and God said”, “and God said”. The Scriptures are clear. The Son or Word of God is not a creature; rather, he is the creator of all things. 

What then does Paul mean when he calls the Son “the firstborn of all creation”? In what sense is he the firstborn? Well, it is just as we have been saying. The Son is the firstborn in that:

One, he is the first to proceed from the Father. He is no creature, but the one (and only) thing that distinguishes between the persons of the Father and Son in the Godhead is that the Father begets the Son (and the Father and Son breath forth  (spirate) the Spirit). In this sense, the Son is the firstborn of all creation—he was begotten of the Father from eternity, before anything was made. 

Two, the Son is called firstborn of all creation because he is the one through whom and for whom all things were made. As you likely know, in ancient times, it was the firstborn son who would inherit the father’s possessions.  And I do believe this is what Paul had in mind when he referred to the Son as the firstborn of all creation.

In fact, Paul explains what he means in verses 16-17a. “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…” (Colossians 1:15–17, ESV).

So there you have it. The Son of God is not a creature; he is the creator—“by him all things were created.”

And to be sure we understand what is meant by “all things”, Paul adds “in heaven and on earth, visible, and invisible.” So it is not only the physical, material world that was created through Christ the Son, but also the spiritual and immaterial world—the world of heaven and of the angels, fallen and unfallen.   

And to be clear that Christ is supreme over all principalities and powers, the Apostle adds, “whether thrones or dominions or rulers or authorities…” Every realm that exists in the physical and spiritual world, and every ruler that rules in each one of these realms, was created by God the Father through Christ the Son.

More than this, “all things were created through him and for him…” What does it mean that all things were created for the Son? It means all things were created for his glory, honor, and praise. So then, not only is the Son of God the efficient cause or source of all creation, he is also “the final cause, on whose account all creatures were made” (Davenant, 199). 

When the Apostle says, “he is before all things”, he sums up all that was said before. In eternity, and before the worlds were made, the Son existed as the eternally begotten Son from the Father. As it pertains to the creation, he is the source and foundation of every created thing.  

Jesus Christ, The Son Of God, Is The One In Whom All Things Hold Together

Near the beginning of this sermon, I told you that the central phrase on which the chiastic structure of our text hinges or turns is found in verse 17b: “and in him all things hold together.” This will be our final observation for today. Who is Jesus Christ, the Son of God, in relation to the original creation? 

He is the image of the invisible God. He is the firstborn of all creation. He is before all things. And in him all things hold together or consist.

What does this mean? As it pertains to the first creation, it means that, not only was it through the Son that all things were created, but it is also through the Son that all things are upheld.  It means “that he not only made all things at first, but that he also sustains and supports them by his Divine energy, in such a manner that if he should withdraw it, they would sink into their former non-entity” (Davenant, 203).

This is not only the place where the Scripturers teach this. When Paul was preaching the gospel of the Areopagus, he spoke of God, saying, “for ‘In him we live and move and have our being’” (Acts 17:28, ESV). And Hebrews 1:2-3 expresses that it is through the Son that God upholds his creation: “but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he [the Son] upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high…” (Hebrews 1:2–3, ESV).

Not only is the Son the creator of all things, but he is also the sustainer of all things. By the way, this did not change when the Son became incarnate. When the Son took to himself a true human nature, body and soul, being conceived in the womb of the Virgin Mary and born of her, he did not cease to be the Son of God proceeding from the Father. God does not change, friends, but is the same yesterday, today, and forever.  And so, when the person of the Son took to himself a human nature to redeem us from our sin and misery, he became what he was not without ceasing to be what he always has been and forever will be—the eternally begotten Son from the Father, the one through whom all things were made, and the one who upholds the universe by the word of his power. 

What a wonderful central phrase this is, for it beautifully sums up all that has been said about the Son of God in relation to the first creation, and it prepares us for what will be said about his relation to the second, new creation. For, as we will see, it is through the Son that all things in heaven and earth are reconciled to the Father, thus making peace through the blood of the cross. What a wonderful thing to say at the heart of this glorious text. In Christ the Son, all things hold together or consist. Truly, Christ is at the very center of the story of God’s creation and re-creation. It’s true. “[I]n him all things hold together.” 

Application

Here are a few suggestions for application. 

The first has to do with our thoughts. If, when you think about Jesus Christ the redeemer, your mind only traverses as far back as the virgin birth and to life, death, and resurrection of Jesus of Nazareth, your thoughts concerning Jesus are too small. It is true, the man Jesus Christ did not exist until he was born of the virgin about 2,000 years ago, but the person of Christ existed before that, for the person of Christ is the person of the eternal Son of God. This is why Jesus said, “ before Abraham was, I am” (John 8:58, ESV). And 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. Our thoughts concerning him—his person and his work—must be informed by the holy Scriptures.

My second suggestion for application has to do with our affections. If your thoughts concerning Jesus are small, then do not be surprised if your love for him is small, too.  Friends, we have a wonderful Savior in Jesus. He is preeminent and all sufficience. He is our Lord and our God. As we contemplate what the Scriptures reveal about Jesus’ person and work, our love and appreciation for him ought to grow and grow. Dear friends, I hope you trust in Jesus, but I also hope that you love and adore him. 

My third suggestion for application has to do with our walk. Dear friends, Paul has already expressed in this letter his desire to see us walk worthily. “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him…” (Colossians 1:9–10, ESV). He will say it again in 2:6: ”Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Colossians 2:6–7, ESV). Here is the truth: if your thoughts concerning Jesus, his persona and work, are small, and if your love and affection for him are puny, then your walk with Christ in this world will inevitably be weak and wavering. Dear friends, do not disconnect your believing and your loving from your walking. Who will walk faithfully with Christ Jesus? Is it not those who know him truly and love him sincerely? May the Lord, by his grace, enable us to know Jesus, to love him fervently, and to walk before him worthily, so that our precious God and Savior (see Titus 2:13; 2 Peter 1:1 is well pleased. 

Structure of Colossians 1:15-20

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.”

Baptist Catechism 7

Q. 7. What is God?

A. God is a spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth. (John 4:24; Ps. 147:5; Ps. 90:2; James 1:17; Rev. 4:8; Ps. 89:14; Exod. 34:6,7; 1 Tim. 1:17)

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Introduction

What is God? This is a very important question. 

We should remember that we were created to know God, to glorify him, and to enjoy him forever. We should also remember that Jesus Christ has redeemed us from sin and misery so that we might be reconciled to God. The Christian is one who loves God, and we love him because he first loved us. The Christian is one who communes with God, and worships and serves him through faith in Jesus the Messiah. Do you love God, Christian? I know that you do. Given our love for God and the fact that we have been reconciled to him through faith in Jesus Christ, should we not also desire to grow in our knowledge of him? Isn’t that how we relate to those we love? Do we not seek to know those we love better and better with the passing of time? Certainly, this should be the case with God. As our love for him increases, so too should our knowledge of him. And we will find that as our knowledge of God increases, so too will our love. 

Please allow me to briefly remind you of what the previous catechism question said. Q. 6 asks, What things are chiefly contained in the Holy Scriptures? A. The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man. 

So you can see that question 7 begins to address the first thing that the Scriptures are said to contain. The Scriptures  chiefly reveal to us what man ought to believe concerning God,  and here in question 7 we ask, “What is God?” The answer that is given here is very brief, but truly marvelous.

Question 7 is about the nature of God. Notice, it asks what is God? When we ask about the whatness of a thing, we are asking about its nature. If I were to ask you what a rock is, you would tell me about its makeup, composition, and characteristics. Rocks are made up of minerals, and they are hard. And if I were to ask you, what is man? You would need to tell me about the nature of man. What makes a man a man, and not a rock or a dog or some other thing? We would need to say that men and women are composed of body and soul. The body has certain parts, and so too does the soul. Man has a mind, affections, and a will. Man is autonomous but limited in power. Man is a creature with a beginning, etc., etc. Again, when we ask, what is this thing or that?, we are asking about its nature. 

And that is what question 7 of our catechism is asking about God. What is he? One thing we will learn is that he is not like us! He is different. Yes, he has made us in his image. This must mean we are like him in some ways. We have been made in such a way that we are able to think rationally. We can contemplate God, therefore. We can know him, relate to him, and imitate him in certain respects. But we must not make the mistake of assuming that God is like us in every way—a bigger, better, and more powerful version of us! He is not. God is different from us even on the level of whatness. In other words, he has a different nature. We are human beings. God is the Divine being.  

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God Is A Spirit

In this little sermon, I only wish to focus on the first four words of the answer to question 7.  What is God? God is a spirit, our catechism says. What is man? Most fundamentally, we may say that man is body and soul. What is God? God is a spirit.

This can be demonstrated from the Scriptures in many ways. The easiest and quickest way is to point to John chapter 4. There, we are told of an encounter that Jesus has with a woman from Samaria who came to draw water at a well. He had a conversation with her about many things, but eventually, the conversation came to focus on God and the proper worship of God through Word and Spirit. One reason this passage is important is that it reveals what Jesus says concerning what God is. Jesus said, “God is spirit, and those who worship him must worship in spirit and truth” (John 4:24, ESV). It’s not as if this were a new revelation concerning God. From the days of Adam, God’s people have known that God is spirit. But this passage is helpful because Jesus says it directly. “God is spirit”, Jesus says. To state the matter negatively, God is not physical. He does not have a body. He is not composed of parts. He is invisible.

You know, it is not uncommon for men and women to be confused about this. Many will think of something physical when they try to imagine God. Some will think of God as a big, powerful, grey-haired grandpa in the sky. Others will imagine him as a radiant light. But neither of these things is true. God is spirit. He is invisible. He does not have a body. Neither is composed of light.  

You should know that our catechism summarizes our confession of faith, the Second London Confession. Listen to what our confession says about what God is. The answer is the same, but it is more thorough. “The Lord our God is but one only living and true God; whose subsistence [existence] is in and of himself, infinite in being and perfection; whose essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute…” (2LCF 2.1). That is a wonderful statement, and it is wonderful, first and foremost, because it is true. God is “a most pure spirit, invisible, without body, parts, or passions…” 

So why do men think of God as a physical being? One, we are prone to idolatry. We have this tendency to think of God as if he were a creature—a bigger and better version of us, perhaps. Two, the SDcriptures do sometimes use the language of created things and apply them to God to help us understand who he is, and men sometimes miss the fact that the language is functioning in an analogical way.  

For example, Christ taught us to pray to God as Father. We have earthly fathers. So, there must be some things about earthly fathers that help us to understand things that are true about God the Father. Things like this: He is our source. He loves us. He is our protector and provider. These things are true of earthly fathers, and these things are true of God the Father, but not in the same way. Through Christ, God is our heavenly Father, and we are his beloved children. All of that is true. But we must remember that God is our father in an analogical way, not in an univocal, or one-to-one, way. We would be wrong to think of him as a big, great, and powerful version of an earthly father in the sky. 

Also, sometimes the Scriptures speak of God’s hand, his arm, his face, or his back. These are human body parts. We know that God does not have them, really. When the Scriptures speak of God’s hand or face or right arm, the language is analogical. It tells us something true about God and his works, but it is not meant to be taken in a literal way, for we know that “God is spirit” (John 4:24). 

And sometimes the Scriptures will speak of God using the language of human emotion. Humans experience changes in emotion. God does not. But we learn something true about God’s relationship with the world he has made when the Scriptures speak of God repenting, grieving, longing, etc. 

All of these passages that attribute human and creaturely characteristics to God are important. We learn true things about who God is and what he has done, is doing, or will do in the world. But if we wish to know what God is, then we ought to give priority to those passages that speak directly about his whatness. Again, Jesus said, “God is spirit”. And the LORD revealed himself to Moses as the great I AM. He is the self-existent, eternal, and unchangeable one. James calls God “the Father of lights, with whom there is no variation or shadow due to change” (James 1:17, ESV). These passages speak very directly about the nature of God. 

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Conclusion

What is God? Our catechism is right to say that “God is a spirit”. And next week we will consider what it means for God to be “ infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.”

Old Testament Reading: Exodus 31:1–11

“Then the LORD spoke to Moses, saying: ‘See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship, to design artistic works, to work in gold, in silver, in bronze, in cutting jewels for setting, in carving wood, and to work in all manner of workmanship. “And I, indeed I, have appointed with him Aholiab the son of Ahisamach, of the tribe of Dan; and I have put wisdom in the hearts of all the gifted artisans, that they may make all that I have commanded you: the tabernacle of meeting, the ark of the Testimony and the mercy seat that is on it, and all the furniture of the tabernacle—the table and its utensils, the pure gold lampstand with all its utensils, the altar of incense, the altar of burnt offering with all its utensils, and the laver and its base—the garments of ministry, the holy garments for Aaron the priest and the garments of his sons, to minister as priests, and the anointing oil and sweet incense for the holy place. According to all that I have commanded you they shall do.’” (Exodus 31:1–11, NKJV)

New Testament Reading: Colossians 1:9-14

“And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; being strengthened with all power, according to his glorious might, for all endurance and patience with joy; giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. He has delivered us 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 1:9–14, 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 by reminding you that, after greeting the Colossians, the very first thing Paul said was that he was praying for them (see Colossians 1:3). Already, we have an opportunity to apply the text. Paul was prayerful. Christians are to be prayerful. Christian ministers must be prayerful. We must not be so busy or hurried, or consumed with the cares of this life, that we neglect prayer. In 1 Thessalonians 5:16-18, Paul commands us to, “Rejoice always, pray without ceasing, give thanks in all circumstances…” And then adds this word of explanation: “for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:16–18, ESV). Here in the opening of Paul’s letter to the Colossians, we learn that Paul practiced what he preached. He prayed faithfully for the saints in Colossae. 

And what did Paul say when he prayed to God for the Colossians? What was the substance or content of his prayer?  Don’t you want to know? A man’s prayers reveal the desires of his heart. And I would like to know Paul’s desires for the church in Colossae. One of the reasons I would like to know is so that I might pray like Paul. I hope you share these sentiments. 

Paul reveals a lot about the substance of his prayer in the text that is open before us today, but we should not forget what was revealed in the previous passage. The very first thing that Paul revealed concerning the substance of his prayer for the Colossians was that he gave thanks to God for them. “We always thank God, the Father of our Lord Jesus Christ, when we pray for you…” (Colossians 1:3, ESV), he wrote. This is significant, for it reveals that, in Paul’s mind, the Colossians had turned from their sins to trust in Jesus, because God had been merciful to them. They had faith, hope, and love, because God had done a work in them. Therefore, when Paul prayed for the Colossians, he began by thanking God and blessing his name for his mercy and grace. 

By the way, I think it would be good to notice that this agrees with the order of the petitions in the Lord’s Prayer. Christ taught his disciples to pray like this: “Our Father in heaven, hallowed be your name.” (Matthew 6:9, ESV). What is the first thing we are to do in prayer? Christ taught us to first give glory and honor to God in prayer. We are to praise him. We are to thank him. And this was the first thing that Paul did when he prayed for the Colossians. He honored God by thanking him for the work he had done amongst the saints in Colossae. He thanked God for their genuine faith, their everlasting hope, and their love for the brethren. He thanked God for sending the gospel of salvation to them, and not only to them, but to the world. 

In the previous passage, Paul revealed that he gave thanks to God for the Colossians, and he also revealed the reasons why. In the text that is open before us today, Paul reveals more about the content of his prayer for them. 

Paul And Timothy Prayed For The Colossians Unceasingly

Look with me at verse 9: “And so, from the day we heard, we have not ceased to pray for you…” 

I have been referring to this prayer as Paul’s prayer. In fact, it is the prayer of Paul and Timothy. Paul was in prison. Timothy was with him. And so we are to picture the two of them (and maybe others) laboring in prayer together. 

It is good to pray in private, brothers and sisters. Jesus spoke of private prayer when he said, “But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matthew 6:6, ESV). Do not neglect private prayer, brothers and sisters. But we ought to pray with others, too. The first-person plural pronoun, “our”, at the beginning of the Lord’s Prayer, reminds us to pray with and for others. Christ taught us to pray like this: “Our Father in heaven…” Husbands and wives ought to pray together. Parents and children should pray together. Elders and deacons should pray together. Christians ought to labor in prayer together, as Paul and Timothy did. 

What prompted them to pray? It was the report that one of the Colossian Pastors, named Epaphras, brought to them. When Paul says, “And so, from the day we heard, we have not ceased to pray for you…”, he refers back to the day when Epaphras came to them and made known to them the Colossians’ love in the Spirit (see Colossians 1:8). Clearly, Epaphras brought good news to Paul and Timothy. The gospel had been preached in Colossae. Many had come to faith in Christ, and this faith produced hope in their hearts, and this hope was bearing the fruit of love. It was a good report that Epaphras delivered. But we should not forget that Epaphras also brought troubling news. False teaching had arisen within the church of Colossae. It was undermining the truth of the Gospel. It was diminishing the person of Christ and his finished work. This false teaching was threatening the faith of some. Although Paul does not directly refute this false teaching until the middle of his letter (see Colossians 2:4; 2:8; 2:16-23), I would like to suggest to you that the false teaching was on his mind and in his peripheral vision, as it were, from the very first word of his epistle, and even here, as he reveals the substance of his prayers for the Colossians. I say this because, if you were to compare the substance of the false teaching present within Colossae with the substance of Paul’s prayer, you would find in Paul’s prayer a remedy to the false teaching.

Prayer Is An Offering Up Of Our Desires To God

“We have not ceased to pray for you”, Paul says. And then we find the word “asking”. 

If only one word could be used to describe what prayer is, this would be a good choice. To pray is to ask God for something. It is to bring a request or petition to him. In fact, the Greek word that is found here appears many times in the New Testament  (70), and very often it refers to prayer. For example, in Luke 11:9, Jesus says, “And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you” (Luke 11:8–9, ESV). So, in prayer, we ask, we seek, and we knock. In John 14:13, Christ says, “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son” (John 14:13, ESV). To pray is to approach God and to ask something of him. 

I love the way that our catechism defines prayer: “Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies.” This agrees with what we are saying here. When we pray, we bring our desires to God and we ask him to meet them. The KJV actually uses the word “desire” when translating Colosians 1:9: “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding…” (Colossians 1:9, KJV 1900). 

Brothers and sisters, have you ever stopped to consider what a privilege it is to pray? Through Christ Jesus, we have access to God. In Christ, we are invited to bring our desires to him and to lay them at his feet. It’s a marvelous privilege. Go to God in prayer, brothers and sisters. Do not pray for things that do not agree with God’s revealed will (see John 14:14). And do not pray for things so that you might spend them on your passions (see James 4:3). But do pray! By the assistance of the Holy Spirit, pray for things agreeable to His will, in the name of Christ, believing, with confession of your sins, and thankful acknowledgment of His mercies. 

Just a moment ago, I said that the substance of Paul’s prayer was itself a remedy to the false teaching within Colossae. I actually need to take that a step further. The truth is, even Paul’s mention of his unceasing communion with God, the Father of our Lord Jesus Christ (Colossians 1:3), in prayer was a refutation of the false teachers. For what were they teaching except that something more than Christ was needed for men and women to ascend to God and commune with him? These false teachers did not deny the need for Christ, but taught that something more than Christ was needed—special knowledge, a severe ascetic lifestyle, observance of holy days, spiritual visions, and even the worship of angels—for a person to draw near to God in his heavenly temple. It’s as if they said, Jesus is good, and the gospel is good—but there is more. If you wish to be truly spiritual—if you want to get really close to God—then you will receive the special knowledge that we have and follow our superior way. 

A commentator named John Eadie (1810-1876) described the Colossian error like this: 

“[T]heir error was not in denying, but in dethroning Christ—not in refusing, but in undervaluing his death, and in seeking peace and purity by means of cerimonial distinctions and rigid mortifications… the errors promulgated in Colosse were wrapped up with important truths, and were therefore possessed of dangerous attractions. They were not a refutation of the gospel, but a sublimation of it [a changing of its form]. The Colossian errorists did not wish to subvert the new religion, but only to perfect it… in other words, they were not traitors, but they were fanatics. They did not counterfeit so as to surrender the citadel, but only strove to alter its discipline and supplant [replace] its present armor.” (Eadie, A Commentary On The Greek Text Of Paul’s Letter To The Colossians,  xxxii) 

I think he is right. The Colossian error arose from within the church. The false teacher or teachers were professing Christians. They were a part of the church in Colossae. Again, they were not openly denying Christ or the gospel, but they were adding to it. They were not adding to it in the same way that the false teachers in that threatened the Galatian churches were—those false teachers (the Judaizers) were teaching that to be justified before God, a person must trust in Christ and be circumcised. That error undermined the very foundation of the gospel of Jesus Christ. These false teachers in Colossae were adding to Christ and the gospel in a different way. Again, it is as if they said, Jesus is good, and the gospel is good—but there is more. If you wish to be truly spiritual—if you want to get really close to God—then you will need to receive the special knowledge that we have and follow our superior way of life.

But notice, Paul and Timothy present themselves as two individuals who already have bold access to God. They unceasingly came before God in his heavenly temple to lay their desires at his feet. And notice what they call God. He is the Father of our Lord Jesus Christ. Christ’s name is exulted by Paul. He is the Lord. And notice the nearness between Christ and God—he is the Son of the Father. Christ is able to bring us to the Father—that is what is implied. And this refutes the false teachers. 

You might think that I am getting ahead of myself by talking so much about the false teaching in Colossae this early in our study. Why not wait until we get to 2:16 to talk about all of this, you might ask. Again, I do believe the false teaching was in Paul’s peripheral vision from the moment he started to write. It would have been in the forefront of the Colossians’ minds from the moment they began to read this, initially, and so it should be on our minds from the beginning, too.

Paul And Timothy’s Desires For The Colossians Revealed

Paul and Timothy came boldly before the throne of grace and prayed unceasingly for the Colossians.  What did they ask God for when they prayed? What did they desire for them? The answer is found in verses 9 and 10: “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him…”

In brief, Paul and Timothy prayed for two things: One, that the Colossians would be filled with the knowledge of God’s will. Two, that this would result in them walking in a manner worthy of the Lord, fully pleasing to him.

Brothers and sisters, I’m confident that Paul would pray the same thing for us. It’s not as if these prayers were so customized for the Colossian believers that they do not apply to other or to all churches. In fact, listen to Paul’s prayer for the church in Ephesus. It will sound familiar. In Ephesians 1:16, Paul says, ​​“I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him…” (Ephesians 1:16–17, ESV). And in Ephesians 4:1, he delivers this exhortation: “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called…” (Ephesians 4:1, ESV). Paul’s desire for all the churches was the same. And his prayers for them, though they were no doubt unique in some way, were essentially the same. His desire for the Colossians, and for all true churches, is this: that we would be filled with the knowledge of God’s will, and that this would result in our walking in a manner worthy of the Lord, fully pleasing to him.

That You May Be Filled With The Knowledge Of His Will In All Spiritual Wisdom And Understanding

The words Paul used to express himself are interesting and important. 

Paul and Timothy prayed that the Colossians would be filled. This implies that the Colossians had something in them, but that they needed more of it. And notice the passive voice. His prayer was not that they would fill themselves up, but that they would be filled.

And what did he pray they be filled with? Knowledge of God’s will. The Greek word translated as “knowledge” refers to a full knowledge—an exhaustive knowledge—especially meant for those who have some little knowledge (see Eadie, 21). The choice of this particular Greek word indicates that Paul’s desire for the Colossians was not that they would be filled with knowledge of a different kind but that the knowledge they already possessed would deepen. His prayer for them was that the theological knowledge they already possessed would further develop and that they might have even more of the insight they already enjoyed.  

Paul’s prayer was that the Colossians would be filled with a full and deep knowledge of God’s will. What is meant by God’s will? I think it is best to take this as a reference to all that God has revealed to us concerning his plans, purposes, and commandments. Paul’s desire for the Colossian believers, and for us, is that we would be filled up more and more with knowledge concerning God’s plan of salvation through Christ Jesus, of his plans for us under the New Covenant, and of the commands he has given is to follow until Christ returns at the end of the age. If God has revealed it or commanded it in the Scriptures, Paul’s prayer for us is that we would grow in our knowledge of it. 

I’ve already drawn your attention to the passive voice of the Greek word translated, “that you may be filled”. The passive voice indicates that the subject of the sentence is being acted upon. Paul’s prayer was not that we would fill ourselves up with knowledge, but that we would be filled with the knowledge of God’s will. Who does the filling? That is my question. It must be God who does the filling. We are filled with the knowledge of God the Father’s will only when we submit to him and to what he has revealed to us through his Son or Word and by his Holy Spirit.

When Paul says, “in all spiritual wisdom and understanding”, he helps us to understand how the believer will be filled with the knowledge of God’s revealed and commanded will. It will be through the working of the Holy Spirit of God within us. It is the Spirit of God who gives the believer the wisdom and understanding to increase in their knowledge the will of God the Father as it is revealed to us through Christ the Son in the Holy Scriptures. 

To Walk In A Manner Worthy Of The Lord, Fully Pleasing To Him

And what is the point of being filled with the knowledge of God’s will in all spiritual wisdom and understanding? For what purpose? To what end? Is it so that we might be puffed up with pride? Is it so that we might win arguments? Is it so that we might impress others by appearing spiritual? Pay careful attention to this, brothers and sisters. Paul prays that we would be filled with the knowledge of God’s will, in all spiritual wisdom and understanding, so that we might then “walk in a manner worthy of the Lord, fully pleasing to him”  (Colossians 1:10, ESV).

In the original Greek text, four participles flow from the phrase, fully pleasing him. These participles, and the short phrases that follow them, clarify what it means to walk in a manner worthy of the Lord, fully pleasing to him. The Greek participles are translated by English words ending in –ing: bearing fruit in every good work; increasing in the knowledge of God; being strengthened with all power…; and giving thanks to the Father.  

What will those who are “filled with the knowledge of [God’s] will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him” do? How will they live? How will they walk?

One, they will bear fruit in every good work. And do not be deceived, brothers and sisters— Good works are only such as God has commanded in his Holy Word. They are not works devised by men out of blind zeal, or upon any pretence of good intentions (see Second London Confession 16.1). Good works are the works that God commands. They are not inventions or traditions of men. Those who know God’s revealed will and walk worthy of the Lord in a way that pleases him will live fruitful lives. They will bear fruit in every good work. They will be like a fruitful treat planted by streams of water that bears, not one kind of fruit, but all of the varieties of good works commanded by God in his Word.  

Two, those who walk in a manner worthy of the Lord, fully pleasing to him, will increase in the knowledge of God. Brothers and sisters, this is the height of our spiritual growth. It is those who know God — his essence, character, will, and ways who are truly spiritual and mature. Friends, do you know God? Do you know what he is? Do you know who he is? Do you know his character? Do you know what he has planned and what he requires of you and me? 

The order is interesting to me. First, Paul mentions bearing fruit in good works, and then he mentions increasing in the knowledge of God. On the one hand, we cannot really do good works until we know God through Christ Jesus (see Second London Confession 16.7). In this sense, knowledge of God must precede good works. But here Paul is talking about increasing in the knowledge of God, and this we cannot really do without good works and obedience. As Hebrews 12:14 says, “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV). Those who read great books on theology, but live in sin and rebellion against God, and fail to do the good works that God commands, do not know God truly. 

Three, those who walk in a manner worthy of the Lord, fully pleasing to him, will be strengthened with all power, according to his glorious might, for all endurance and patience with joy. Where is true power found? Where will we find the power and strength required to endure suffering with joy? It will not be found in the traditions of men or in the rituals they command, but by drawing near to God the Father, through Christ the Son, and by the Spirit. If we hope to persevere in the faith and to endure to the end with joy, then we had better be strengthened with all power, according to God’s glorious might. 

The order is again important. How can a person endure suffering with joy? Answer: by drawing near to God and delighting supremely in him. If God himself is the source of your joy,  then your joy will never be diminished, for God cannot be diminished. But if a created thing is the supreme source of your joy, then your joy will diminish when that created thing is diminished. And all created things are eventually diminished. This is why increasing in the knowledge of God is mentioned before being strengthened with all power, according to his glorious might, for all endurance and patience with joy.     

Four, those who walk in a manner worthy of the Lord, fully pleasing to him, will give thanks to the Father, who has qualified them to share in the inheritance of the saints in light. Here we find the theme of thanksgiving again. Those who know God and his will for us in Christ Jesus truly will not find it difficult to give thanks to God in all circumstances, for look at what God has done for us. He has qualified us to share in the inheritance of the saints in light. This is a reference to the glorious inheritance that Christ Jesus the Lord has earned for all whom the Father gave to him in eternity. Though every good and pleasant thing on earth be removed from us, this cannot be taken away. And nothing on earth can compare to the glory that Christ has secured for his people.

 Paul’s prayer for the Ephesians was similar to his prayer to the Colossians, but it is stated a little differently. There, he amplifies what he says in brief here. He prayed  “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:17–21, ESV).

Dear friends, here is what it looks like to “be filled with the knowledge of [God’s] will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him…” Those of whom these things are true will bear fruit in every good work; they will increase in the knowledge of God; they will be strengthened with all power, according to his glorious might, for all endurance and patience with joy; and they will give thanks to the Father, who has qualified them to share in the inheritance of the saints in light.  

The last two verses of our text for today explain what has just be said, and prepare us for what is to come. How has God qualified us to share in the inheritance of the saints in light? Verse 13: “He [that is, God the Father] has delivered us from the domain of darkness [that is, Satan’s kingdom; the kingdom of sin and death] and transferred us to the kingdom of his beloved Son [the kingdom of Jesus Christ], in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV). What follows? A hymn or poem of praise concerning the preeminent Christ. 

Conclusion And Application 

If I had more time, I would walk back through this glorious text with you, and I would point out all of the ways in which this prayer of the Apostle Paul pulled the rug out from under the feet of the false teacher or teachers in Colossae. 

You say that Christians can only draw near to God by following your worldly philosophy and traditions? Timothy and I constantly draw near to God the Father in prayer through Jesus Christ the Son, and Christians may do the same.  Christ is sufficient.

You say that special knowledge is needed to draw near to God? In fact, the knowledge that is need found in the gospel. All Christians have the knowledge that is needed. What they need is more of the same—a deeper and more extensive understanding of the things they already know. Christ is sufficient. 

You say that you and your followers are truly spiritual. You fools! It is those who are led by the Spirit of God in all wisdom and understanding into a fuller understanding of God reveled will who are truly spiritual. And the Holy Spirit does not act at cross purposes with the Father and Son, but as the one who eternally proceeds from them.  Christ is sufficient. 

You false teachers—you have done a terrible thing. You have diminished Christ. You have diminished his person and his work. Your teaching put a barrier between God and his people. And yet Jesus Christ came to remove that barrier and to reconcile us to God so that we might know him, worship him, serve him, and enjoy him. Don’t you know that “the joy of the LORD is [our] strength” (Nehemiah 8:10, ESV)? But your teaching separates God’s people from the joy of his presence. Christ is sufficient. His gospel is sufficient. 

If I had the time, those are the kinds of observations I would make. 

 As I think about the application, here is where my mind goes:

One, I hope and pray that Paul’s prayer helps you to pray. The first three petitions of the Lord’s prayer are hallowed by your name, your kingdom, come, and your will be done. Paul’s prayer follows that pattern and should be of great help to us. It should especially help us to know how to pray under the petition, thy will be done. When you come to that petition, and you begin to pray for yourself, your spouse, your children, and your fellow church members, you would do well to pray Paul’s prayer. Father, fill us with the knowledge of your will in all spiritual wisdom and understanding. Enable us to walk in a manner worthy of the Lord, fully pleasing him. May we bear fruit in every good work and increase in the knowledge of God. Strengthen us with all power, according to your glorious might. Empower us endure. Enable is to patiently bear up under difficulty. Enable is to have joy even in the midst of hardship, for you, O Lord, are the source of our joy. Father, enable us to give thanks to you in all circumstances,  knowing that you have qualified us to share in the inheritance of the saints in light. Indeed, you, Father,  have delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. Thank you Lord. Help me and those I love to never diminish Christ and the redemption he has secured” (Colossians 1:9–14, ESV). I hope that Paul’s prayer helps you to pray.

Two, as you think about your walk with Christ and your spiritual growth, do not neglect to grow in your knowledge of God—his nature, persons, perfections, plans, purposes, and commands. I have this uneasy feeling—this sneaky suspicion—that a lot of Christains don’t know God or Christ very well. Yes, they might claim to believe in God and Christ, and they might even assemble to worship God on the Lord’s Day, but I do wonder what many would say if I said, tell me about your God. What is he like? Why do you love him? Why do you worship him? What is he doing presently? And what does he require of you? 

Three, as you think about growing in your knowledge of God and Christ, do not forget to walk in a manner worthy of the Lord, fully pleasing him. There is a bit of a snowball effect here. We cannot begin to walk in a manner worthy of the Lord, fully pleasing him, until we come to know God through faith in Christ. This, of course, is the gift of God. It is not of works, lest any should boast (Ephesians 2:8-10). But after we come to know God and begin to walk with Christ, there is something about our walking—our holy living—that enables us to know and see God more and commune with him more closely. Though sin can never separate the believer from the love of God in Christ Jesus—though sin cannot render the believer un-justified or un-adopted—our sin does grieve the Holy Spirit (see Ephesians 4:30) and disrupt and diminish our sweet communion with the Lord.  As you seek to grow in your knowledge of God and Christ, do not forget to walk in a manner worthy of the Lord, fully pleasing him, for it is those who walk in holiness who walk most near to the God of love. “[A]s he who called you is holy, you also be holy in all your conduct…” (1 Peter 1:15, ESV).

Baptist Catechism 6

Q. 6. What things are chiefly contained in the Holy Scriptures?

A. The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man. (2 Tim. 3:16,17; John 20:31; Acts 24:14; 1 Cor. 10:11; Eccles. 12:13)

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Scripture Reading: Ecclesiastes 12:9–13

“Besides being wise, the Preacher also taught the people knowledge, weighing and studying and arranging many proverbs with great care. The Preacher sought to find words of delight, and uprightly he wrote words of truth. The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh. The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.” (Ecclesiastes 12:9–13, 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

Question 6 of our catechism asks, What things are chiefly contained in the Holy Scriptures?

“Chiefly” means mainly, or supremely. So the question is, what are the Holy Scriptures mainly about? 

Our catechism has been teaching us about the Holy Scriptures. First, we learned that God has revealed the truth about himself in a general way in the world that he has made and in a much more specific way through his Word (see BC 3). Next, we learned that the “Holy Scriptures made up of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience” (BC 4). After that, we learned that the Holy Scriptures are for all men and women. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures” (BC 5). Now our catechism attempts to tell us, concisely, what the Holy Scriptures are mainly about. This is a difficult task, don’t you think? The Holy Scriptures are long and complex. How could we possibly say what they are mainly about in only a few words? I think the answer that our catechism gives is very good. Again, “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.”

So the teaching of Holy Scripture is here divided into two main categories.

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What Man Ought To Believe Concerning God

First, the Scriptures teach us what we should believe concerning God. I think this is a perfect summary of the main message of the Bible. The Bible teaches us about God and all things in relation to him.

 Who is God? What is God? What are his attributes? God reveals himself to us in the Holy Scriptures. We should read the Scriptures to discover who God is.

Furthermore, we may ask, what has God done? What are his acts? And the Scriptures reveal what God has done. In the Scriptures, we find the record of God’s act of creation. In the Scriptures, we learn that God providentially upholds and governs the world he has made. In the Scriptures, we also learn of God’s act of redemption and the application of that redemption to God’s elect in time. So then, the Scriptures teach us about God and what he has done.

And the Scriptures also teach us about who we are in relation to God. Humans are made in the image of God. We were created to know God, to commune with him, and to enjoy him. After God created man he entered into a covenant of life with man so that man might relate to God, but man broke the covenant. Adam sinned against God, and all of humanity sinned with him. But God has mercifully provided a redeemer, Christ the Lord. We are reconciled to God through faith in Christ and are made partakers of a New Covenant, the Covenant of Grace.

Our catechism is right. The Scriptures are mainly about God. They tell us who he is and what he has done. The Scriptures also tell us the truth about who we are in relation to him.

You should know that questions 7-43 of our catechism will expand upon the first part of the answer given in response to question 6. The Scriptures mainly tell us what we are to believe concerning God, and our catechism is mainly about that too. In questions  7-43 we will learn all about:

God: His Nature, Decrees, Creation, Providence, And Covenant (7-15)

Sin: Man’s Alienation From God By His Fall Into Sin (16-22)

Redemption Accomplished By God Through Christ The Son (23-31)

Redemption Applied By God Through The Spirit (32-43)

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What Duty God Requireth Of Man

Two, the Scriptures teach “what duty God requireth of man.” “Duty” means obligation or responsibility. What is man obligated to do before God? The Scriptures reveal it. 

Questions 44-114 will teach us about the duty that God requires of man. 

Question 44 asks, “What is the duty which God requireth of man?”

A. “The duty which God requireth of man, is obedience to His revealed will.” (Micah 6:8; Eccles. 12:13; Ps. 119:4; Luke 10:26-28)

Question 45 asks, “What did God at first reveal to man for the rule of his obedience?”

A. “The rule which God at first revealed to man for his obedience, was the moral law.” (Rom. 2:14,15; 5:13,14)

Question 46 asks, “Where is the moral law summarily comprehended?”

A. “The moral law is summarily comprehended in the Ten Commandments.” (Deut. 10:4; Matt. 19:17)

In questions 47-86 we will find teaching on the Ten Commandments. We will learn what they are, what they require of us, and what they forbid. God’s moral law is used as a light to our feet in this section.

Question 87 then asks, “Is any man able perfectly to keep the commandments of God?”

A. “No mere man since the fall is able in this life perfectly to keep the commandments of God, but daily break them in thought, word, or deed.” (Eccles. 7:20; Gen. 6:5; Gen. 8:21; 1 John 1:8; James 3:8; James 3:2; Rom. 3:23)

Question 88 asks. “Are all transgressions of the law equally heinous?”

A.”Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others.” (Ezekiel 8:13; John 19:11; 1 John 5:16)

Q. 89 asks, “What doth every sin deserve?”

A. “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.“(Eph.5:6; Gal. 3:10; Prov. 3:33; Ps. 11:6; Rev. 21:8)

Here in questions 87-89, God’s moral law is used as a disciplinarian to show us our sin. The news is bad. 

Question 90 brings us relief: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” A. To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. (Acts 20:21; Acts 16:30,31; 17:30)

So what is the answer to the question, what is the duty that God requires of man? Really, it is twofold.

One, now that we are fallen and in sin, we must turn from our sin and trust in Christ!

Two, having been forgiven by Christ, we are to keep God’s law out of gratitude for what God has done through Christ to save us and from a heart renewed and empowered by the Holy Spirit. 

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Conclusion

“What things are chiefly contained in the Holy Scriptures?” Our catechism is correct. “The Holy Scriptures chiefly contain what man ought to believe concerning God, and what duty God requireth of man.” (2 Tim. 3:16,17; John 20:31; Acts 24:14; 1 Cor. 10:11; Eccles. 12:13)

Baptist Catechism 5

Q. 5. May all men make use of the Holy Scriptures?

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

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Scripture Reading: Acts 8:26-40

“Now an angel of the Lord said to Philip, ‘Rise and go toward the south to the road that goes down from Jerusalem to Gaza.’ This is a desert place. And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship and was returning, seated in his chariot, and he was reading the prophet Isaiah. And the Spirit said to Philip, ‘Go over and join this chariot.’ So Philip ran to him and heard him reading Isaiah the prophet and asked, ‘Do you understand what you are reading?’ And he said, ‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him. Now the passage of the Scripture that he was reading was this: ‘Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.’ And the eunuch said to Philip, ‘About whom, I ask you, does the prophet say this, about himself or about someone else?’ Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. And as they were going along the road they came to some water, and the eunuch said, ‘See, here is water! What prevents me from being baptized?’ And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea.” (Acts 8:26–40, ESV)

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Introduction

This question, “May all men make use of the Holy Scriptures?”, might seem like a no-brainer to you. We are accustomed to having copies of the Scriptures written in our native language at our disposal. And it is very common for pastors today to encourage Christians to read the Scriptures for themselves. But we should remember that things have not always been this way. There was a time, before the invention of the printing press, when very few people had copies of the Scriptures in their possession. And even if someone did, it was probably written in a language that very few people knew how to read – Hebrew, Greek, or perhaps Latin. The invention of the printing press, the practice of translating the Scriptures into the native language of the people, and the Protestant Reformation changed all of that. In a very short time, people went from having very little access to Scripture to having the opportunity to read the Scriptures for themselves. If we keep this history in mind, then the question, “May all men make use of the Holy Scriptures?”, will seem more reasonable to us. 

The answer to the question is true: “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.”

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“All men are not only permitted, but commanded to read… the Scriptures” 

The words, “all men”, are very important. They emphasize the need for all people – men and women, boys and girls, clergy and laymen, the educated and uneducated, rich and poor, etc – to engage with the Holy Scriptures. The Scriptures are not to be reserved for a particular class of men within society or the church, but all should have access to them.

Next, our catechism says that all men are “not only permitted, but commanded…” to engage with Holy Scripture. The proof texts that are listed in our catechism are really interesting. They are John 5:39; Luke 16:29; Acts 8:28-30; and 17:11. All of these passages share this in common: they speak of men searching the Scriptures. For example, Acts 17:11 speaks of the men of Berea and says that they “ were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)

It truly is mind-boggling to think that the Romanists decided that the Scriptures should only be read by the religious elite. The Scriptures were originally written in Hebrew and Greek. In other words, they were written in the language of the people of that day. They were written to be read by everyone! And the Scriptures themselves speak of men – common men – searching the Scriptures. Indeed, the Scriptures even encourage and command the study of the Scriptures! What a dark time that must have been when the light of Holy Scripture was hidden away within the confines of the Roman hierarchy. Praise God for the Reformation, which did, among other things, bring the light of God’s Word back into the midst of the people.

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“All men are not only permitted, but commanded to hear… the Scriptures

“All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures”, our catechism says.  

We are to read the Scriptures, so long as we are able. 

Do you read the Scriptures, brothers and sisters? You should. May I encourage you to read the Scriptures daily? The word of God should be like daily bread for our souls. I would encourage you to read the Scriptures regularly and to read them broadly. By this I mean, we should read through the Scriptures from beginning to end, though not necessarily in that order. We all have our favorite books and passages. Yes, some portions of the Bible speak more to the soul than others. But do not forget that all Scripture is inspired by God and is profitable. No part of Scripture can be called unimportant, therefore, for each part does contribute in some way to the whole. Read the Scriptures, brothers and sisters. Read them carefully and thoughtfully. Read them broadly.

And listen to them read, too. Here, we are to think primarily of the reading of the Holy Scriptures by the pastor when the church is assembled for worship. Did you know that this is one of the things that pastors are called to do? Listen to what Paul says to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). When ministers read Scripture, they should work hard at reading clearly and in such a way that the meaning of the text shines through. When congregants listen to the reading of the Scripture, they should listen very intently, knowing that they are encountering the very words of God.

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“All men are not only permitted, but commanded to… understand the Scriptures.”

Lastly, our catechism exhorts us to understand the Scriptures. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.” 

Understanding the Scriptures can be difficult. One of the proof texts listed by our catechism is Acts 8:28-30. That is the passage we read a moment ago. Phillip approaches the Ethiopian eunuch who is reading Isaiah the prophet and asks him, “Do you understand what you are reading?” What was his response? “‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him” (Acts 8:31, ESV). I’m sure that many Christians have felt like the  Ethiopian eunuch at times while reading Scripture. How can I understand this unless someone guides me?

Last week, I mentioned in passing the doctrine of the clarity of Scripture. I said the Scriptures have these characteristics: they are inspired, clear, sufficient, and authoritative. What do we mean when we say that the Scriptures are “clear”? 

Our confession is very helpful. In Chapter 1 para 7 we read, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.” 

First, when we say that the Scriptures are clear, we do not mean that all things are equally clear. Some things are indeed difficult to understand. Second,  when we say that the Scriptures are clear, we mean that the main message is clear. The gospel is clear. “Those things which are necessary to be known, believed and observed for salvation” are clear.” Third, not everything is equally clear to everybody. Those who have been in the faith for a long time may have an easier time understanding Scripture when compared to those who are new to the faith. And indeed, some are more gifted, naturally or spiritually, than others when it comes to the interpretation of Scripture.    

Here is the point, though. The Scriptures are sufficiently clear so that “not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” What are the “ordinary means” that our confession is referring to? They are the means of grace, one of them being the preaching and teaching of the Scriptures. 

When the Ethiopian eunuch was having a hard time with Isaiah and said, “How can I [understand] unless someone guides me?”, it was not a denial of the perspicuity of Scripture. No, for the Lord provided Phillip to minister the Word to the man so that he might understand the message of the gospel. 

We have the responsibility, not only to read and hear the Scriptures but to understand them too. Are they clear? Yes! But that does not mean we won’t have to work at understanding them. 

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Conclusion

Brothers and sisters, young and old, may I encourage you to grow very familiar with the Scriptures? Read the Word. Listen to the Word. And listen to the Word when it is preached. And when you hear the Scriptures preached, pay very careful attention. Especially pay attention to the way that pastors who are faithful to the Scriptures interpret Scripture so that you might learn how to rightly divide the word of truth yourself. Do not forget that this is how God saves us, through the ministry of the Word of God. This is why Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16, ESV) 

Q. 5. May all men make use of the Holy Scriptures? 

A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)

Baptist Catechism 4

Q. 4. What is the Word of God?

A. The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience. (2 Peter 1:21; 2 Timothy 3:16,17; Isaiah 8:20)

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Introduction

To appreciate question 4 of our catechism, we need to remember question 3. 

Question three addresses the question of knowing when it asks, “How may we know there is a God?” The answer given is, “The light of nature in man and the works of God plainly declare that there is a God; but His Word and Spirit only do it fully and effectively for the salvation of sinners.” So here we learn a most foundational truth. We may know things in general, and we may know that God exists in particular, because God has revealed truth to us. God has spoken both through nature and his Word. We call these two forms of revelation general or natural revelation and special revelation. God reveals himself and certain truths about himself, generally through the world that he has made. And God reveals himself and truths about himself much more specifically through his Word. The way of salvation through faith in Jesus Christ is only revealed in God’s Word. 

It is not surprising that question 4 asks, “What is the Word of God?” The answer that is given is very basic and very important. “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” Let us consider the answer piece by piece. 

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The Holy Scriptures

Here, the “Holy Scriptures” are said to be “the Word of God”.

Scripture means writing. The writings that are being referred to here are (for the most part) the writings of men. Men like Moses, David, and Paul wrote the Scriptures that we now have. But here we are confessing that these writings are not ordinary writings — they are holy. The word “holy” reminds us that the Scriptures are from God and they are pure. 

We confess that the Scriptures are inspired by God (see Second London Confession, 1). Did men write them? Yes, indeed. Did men choose the words? Yes, in most instances, they did. Can we get a sense of their education or their personalities through their writings? Yes, I think we can. Men wrote the Scriptures. But with the Holy Scriptures, there is more to the story. We confess that these men we inspired by God. God’s Spirit moved or carried them along to write what they wrote so that, at the end of the day, we are right to refer to their words as the Word of God. This is what Peter says in 2 Peter 1:20–21: “knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21, ESV). This is a marvelous description of inspiration. Again, “no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

Before moving on, I think it would be good to think through some of the implications of the doctrine of inspiration. In other words, if it is true that the Holy Scriptures are the Word of God, what must that mean?

Firstly, if the Holy Scriptures are the Word of God, they must be without error. God is pure, and his word is pure. The Holy Scriptures are inerrant — they are without error. The Holy Scriptures are infallible — they cannot err. Psalm 19:7 speaks of the purity of Scripture when it says, “The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple” (Psalm 19:7, ESV).  

Now, it needs to be clarified that when we speak of the inerrancy and infallibility of inspired Scripture, we have in mind the writings as they came from the hand of the original author. The Old Testament was written in the Hebrew language. The New Testament was written in the Greek language.  The writers of Scripture wrote in these languages, and then copies were made. It is our view that God not only supernaturally superintended the writing of Holy Scripture, but he also preserved the Scriptures so that God’s people have access to God’s inspired Word in every age. It is the originals, and the copies of the original Scriptures, written in Hebrew and Greek, that we regard as bing immediately inspired. Today, we are blessed to have translations of the Hebrew and Greek Scriptures in many different languages. These translations are a great blessing.  They carry the authority of God’s Word as they faithfully convey the meaning of the Hebrew and Greek texts.  But we should remember that they are translations. It is good for pastors to study Hebrew and Greek so they can engage with the text as it originally came from the author of Scripture.

Secondly, if the Holy Scriptures are the Word of God, they must be clear. This is the doctrine of the clarity (or perspicuity) of Scripture. If we believe that God has spoken to us — if we believe that he has given us his Word — it would be absurd to think that his Word is unclear. Is God a poor communicator? I think not. Now, the doctrine of the clarity of Scripture does not deny that some things in Scripture are hard to understand (see 2 Peter 3:16).  The Scriptures speak of marvelous, deep, and mysterious things. It is no wonder that we sometimes struggle to comprehend them.  But this is not the fault of Scripture. It is due to our own inadequacies. And the doctrine of the clarity of Scripture does not deny that we must learn to properly interpret Scripture and work hard at this. Yes, we must labor to rightly divide the Word of truth (see 2 Timothy 2:15). What the doctrine of the clarity of Scripture asserts is that God is a good communicator and that the main message of Scripture is clear. Chapter one of our confession is about the Holy Scriptures, and paragraph seven is about the clarity of Scripture.  It says, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” 

Thirdly, if the Holy Scriptures are the Word of God, they must be sufficient. By this, we mean that God has given us everything we need to know in the Scriptures. They are sufficient. This does not mean they are exhaustive. Are there things we are curious about that are not revealed in the Scriptures? Yes.  And are there things we can learn from nature that are not revealed in Scripture? Yes. The Bible is not a scientific textbook. There are things to learn from nature that the Bible does not talk about, but we should always expect God’s book of nature and his book of Scripture to agree!  If there is a contradiction, someone is not interpreting one of the books correctly.  When we say that the Scriptures are sufficient, we mean, to quote Second London Confession 1.7 again,  “that those things which are necessary to be known, believed and observed for salvation, are… clearly propounded and opened in some place of Scripture or other…” 

In 2 Timothy 3:14-17, Paul wrote to Timothy, the minister, saying, “But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings [the Holy Scriptures], which are able to make you wise for salvation through faith in Christ Jesus.  All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:14–17, ESV).  Notice that Paul viewed the Scriptures as sufficient — they are able to make a person “wise for salvation through faith in Christ Jesus” and to be used to teach, reprove, correct, and train, God’s people to live right.  Everything the Christian needs, and everything the man of God (or Christian minister) needs, is found in the Holy Scriptures.  The Scriptures are sufficient.  

Fourthly,  if the Holy Scriptures are the Word of God, they must be authoritative.  By authoritative, we mean that the Scriptures are the rule or standard for what we are to believe concerning God and what he requires of us. Notice, this is what Baptist Catechism 4 teaches.  “What is the Word of God?” Answer: “The Holy Scriptures of the Old and New Testaments are the Word of God, and the only certain rule of faith and obedience.” 

Q: “What is the Word of God?”  A: “The Holy Scriptures… are the Word of God…” 

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Old And New Testaments

More precisely, our catechism states that “the Holy Scriptures of the Old and New Testaments are the Word of God…” The phrase, “of the Old and New Testaments”, is very important, for it identifies what “Scriptures” we have in mind. Not just any Scriptures (writings), but the Scriptures “of the Old and New Testaments”.

As you know, our catechism summarizes our confession of faith. And our confession of faith is more detailed on this point. The books of \Holy Scripture are listed in chapter 1, paragraph 2. 

Brothers and sisters, I think it is important to understand something about the structure of the Scriptures. The Holy Scriptures are made up of two testaments. And what divides the Old Testament from the New? What distinguishes them? Well, it is the birth of Jesus the Christ. Matthew 1 is the beginning of the New Testament, and it begins by telling us about the birth of Jesus the Messiah. 

This is a bit of an oversimplification, but it is true nonetheless – both the Old Testament and the New Testament are about Jesus the Messiah and our salvation in him. Though it is right for us to distinguish between the Old and New Testaments, we must not divorce them. Together, they tell one story – the story of God’s creation, man’s fall into sin, and our redemption in Jesus the Messiah. Saint Augustine once famously described the relationship between the Old and New Testaments like this: “The New is in the Old concealed; the Old is in the New revealed.”

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The Works Of God

After saying that “the Holy Scriptures of the Old and New Testaments are the Word of God”, our catechism then declares that they are “the only certain rule of faith and obedience. 

Rule means standard. What is the standard for what we should believe and for what we should do? The Scriptures are. They are the rule of faith and obedience. What should we believe about God? To the Scriptures, we must go! What should we believe about ourselves? To the Scriptures, we must go! What should we believe about salvation? To the Scriptures, we must go! And how should we live? How should we worship? To the Scriptures, we must go! Natural revelation can help us in many ways, but it is not the rule of faith and obedience. Only God’s Word is, and the Scriptures of the Old and New Testaments are the Word of God. 

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Conclusion

Do you know the Scriptures, brothers and sisters? Do you love to listen to them read and preached? Do you read them for yourselves? Do you cherish them and store them in your heart? We ought to, for the Scriptures are God’s words to us.