Old Testament Reading: Isaiah 11:1-9

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

New Testament Reading: Colossians 1:15-20

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

*****

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

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He Is The Head Of The Body, The Church

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

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

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

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

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

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

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

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

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

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

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

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

He Is The Beginning, The Firstborn From The Dead

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

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

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

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

He Is Preeminent Over Everything

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

…

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

Conclusion

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

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

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

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

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

the {firstborn} of all creation. 

(16) For by him all things were created, 

in heaven and on earth,

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

all things were created through him and for him. 

B – (17) And he is before all things

C – and in him all things hold together. 

B’  – (18) And he is the head 

of the body, the church. 

A’ – He is the [beginning], 

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

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

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

whether on earth or in heaven, 

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

Posted in Sermons Joe Anady Colossians 1:18-20
Comments Off on Sermon: He Is The Head Of The Body, The Church, Colossians 1:18-20 Posted by Joe

1. What is the new or second creation? Why is it needed? When was it promised? When did it first arrive? When will it be here in full? How will it differ from the first creation?
2. Who will enter the new heavens and earth? Why?
3. Paul says that the Son of God is the head of the body, the church. What does this analogy teach us about the redeemer? What does this teach us about the relationship between Christ and his redeemed people?
4. What does Paul mean when he refers to Christ, the Son of God incarnate, as the firstborn from the dead? 
5. Why is Christ the Son said to be preeminent? 
6. What does it mean that in Christ all the fullness was pleased to dwell?
7. How does Christ reconcile everything on earth to God? How does Christ reconcile everything in heaven to God?
8. How do you plan to apply this text to your life today?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Colossians 1:18-20 Posted by Joe

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)

*****

Isaiah 40:25–31

“To whom then will you compare me, that I should be like him? says the Holy One. Lift up your eyes on high and see: who created these? He who brings out their host by number, calling them all by name; by the greatness of his might and because he is strong in power, not one is missing. Why do you say, O Jacob, and speak, O Israel, “My way is hidden from the LORD, and my right is disregarded by my God”? Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. He gives power to the faint, and to him who has no might he increases strength. Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.” (Isaiah 40:25–31, ESV)

*****

Introduction

We are returning to Baptist Catechism 7 because it is such an important question, and the answer is very rich. The question is, What is God? I should briefly remind you of what I said last Sunday. This is a question about the nature of God. What is he? That is the question. In the previous sermon, we focused our attention on the first four words of the answer: “God is a spirit…” He is not a physical being. He is invisible. He does not have a body. He is not composed of parts. He is simple. Today, we will go a little further. 

 *****

God Is Infinite, Eternal, And Unchangeable

Our catechism goes on to speak about God’s attributes. A better term would be perfections. With God, his attributes are perfections. God is love. God is wisdom. God is power, etc. The words “infinite, eternal, and unchangeable” help us to see that all of God’s attributes are, in fact, perfections. 

The word infinite helps us to see that God is without limits of any kind. When we say that something is finite, we mean that it is limited. You and I are finite creatures. But God is infinite. He is without limits. 

The word eternal is about time. When we say that God is eternal, we mean that he is without time. There is no succession of moments in God. He does not have a past or future. He simply is. 

The word unchangeable reminds us that God does not and cannot change. So there are some things God cannot do! He is in no way limited in power or wisdom, etc. But he is limited by his own perfections. He cannot be less than God. He cannot contradict himself. God cannot change. If God were to change for the better—if he were to grow in knowledge, for example—it would mean that he was less than God before. If he were to change for the worse—if his Almighty Power were to diminish— he would cease to be God Almighty. There is no room for change in God because he is infinitely and eternally perfect in every way.

I should probably acknowledge that I’m touching on profound truths, and I am doing so very rapidly this morning. There is more to say than what I can say in this limited time. 

These three words – infinite, eternal, and unchangeable – are to be carried along and applied to each one of the seven perfections of God that are mentioned in our catechism. God is infinite, eternal, and unchangeable in his being. God is infinite, eternal, and unchangeable wisdom. God is infinite, eternal, and unchangeable in his power. Ect, etc. The seven perfections mentioned in our catechism are God’s being, wisdom, power, holiness, justice, goodness, and truth. 

I think the first three perfections mentioned should be grouped. We might call them absolute perfections of God. These belong to God absolutely. They are his being, wisdom, and power. The last three also seem to go together. We might call these relative perfections. Why? Because we cannot conceive of them apart from the existence of a creature to whom God relates. They are his justice, goodness, and truth. God is just, good, and true… to his creatures. And so, we refer to these perfections as relative. I do believe that God’s holiness is mentioned right in the middle of this list for a reason. God is perfectly pure and holy in his essence, and therefore, he is always perfectly pure and holy in his relations toward us. Stated differently, God always does what is just, good, and true, because he is perfectly holy in his being, wisdom, and power. 

You should know that under these seven perfections, many other perfections could be listed. 

Also, I should mention that there is a danger in discussing the attributes or perfections of God like this. It can give the impression that God is composed of many parts – that he is a collection of his many wonderful attributes or perfections. No, God is simple. Everything in God is God. For example, we may say that God’s love is his justice. In him, they are not distinguished. We must divide God up and talk about his perfections one at a time because we are limited in our capacity. We can only think about one perfection at a time. 

Dear brothers and sisters, there is a sense in which God is incomprehensible to us. We can know him truly. These things that we are saying about him are true things revealed in God’s Holy Word. But our finite minds cannot fully comprehend the infinite, eternal, and unchangeable one. Our language strains under the weight of the task as we attempt to speak of him. 

So, let us proceed with caution as we consider the seven perfections of God that our catechism lists. Today, we will only consider the first three. 

 *****

God Is Infinite, Eternal, And Unchangeable In Being

Firstly, our catechism teaches that God is infinite, eternal, and unchangeable in his being or existence. 

It is under the category of God’s being or existence that we could talk about his aseity or his self-existence. God exists a-se, which means, of himself. God depends upon no one and nothing for his existence. No one made God. No one sustains God. God exists of himself. This is why he revealed himself as “I AM” to Moses. God is the one being who simply is.  

I think you can see that God is a being, and you and I are beings, but we are very different beings. Stated differently, God exists, and we exist, be our existences are very different. God exists a se, of himself. I hate to break it to you, friends. You and I do not exist a se, of ourselves. We are very dependent and needy creatures. You were brought into this world by parents and through a mother. You were nurtured while a helpless babe. You cannot exist apart from this world. You need air, food, water, and shelter. It would be very difficult for you to exist apart from society. Ultimately, it is God who created you and sustains you continuously. The Scriptures are true, “‘In [God] we live and move and have our being’… ‘For we are indeed his offspring’” (Acts 17:28, ESV).

It is under the category of God’s being or existence that we could also talk about his omnipresence. God is infinite in his existence. He is in all places at all times. This is why the Psalmist said, “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!” (Psalm 139:7–8, ESV).

Again, we may stress the great difference between God’s existence and ours. We exist, but we are finite. We are limited by our bodies. We can only be in one place at one time. And even if we were to consider the soul of man, though it is hard to put into words, I’m confident that our souls are limited too. Our souls, when separated from our bodies at death, do not become infinite and omnipresent.  

It is under the category of God’s being or existence that we could also talk about his eternality. God exists. He always has and always will. As has been said, there is no succession in God. He does not have a past or future. He simply is. This is why the prophet has said, “Are you not from everlasting, O Lord my God, my Holy One?” (Habakkuk 1:12, ESV). God exists in eternity. 

It is under the category of God’s being or existence that we should also talk about his immutability. It is not merely that God does not change; he cannot. You and I change constantly. That is because we are finite creatures living in time and space. God cannot change. As James says, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.” (James 1:17, ESV)

 *****

God Is Infinite, Eternal, And Unchangeable In Wisdom

Secondly, God is infinite, eternal, and unchangeable in his wisdom. 

I will not spend so much time on this perfection or the next. I think what has been said already in this sermon will enable you to think about this perfection, too. 

It is under the category of God’s infinite, eternal, and unchangeable wisdom that we may speak of his omniscience. God is perfectly wise because he knows all things. He knows himself perfectly. He sees everything with perfect clarity. The future is as clear to him as the past and present. And he knows the future, not because he has the ability to see the future, but because he has decreed it. Friends, think of it. God has never learned anything. No, his wisdom is perfect. It is infinite, eternal, and unchangeable. 

Isaiah 46:10 says that God declares “the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose…’” (Isaiah 46:10, ESV)

Psalm 147:5 says, “Great is our Lord, and abundant in power; his understanding is beyond measure” (Psalm 147:5, ESV).

In Psalm 139:1-6, King David reflects on God’s omniscience, saying, “O LORD, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O LORD, you know it altogether. You hem me in, behind and before, and lay your hand upon me. Such knowledge is too wonderful for me; it is high; I cannot attain it.” (Psalm 139:1–6, ESV)

 *****

God Is Infinite, Eternal, And Unchangeable In Power

Thirdly, God is infinite, eternal, and unchangeable in his power. 

Here we may speak of God’s omnipotence. God’s power is unlimited. This is true in eternity. Never has God grown stronger or weaker. God speaks in Jeremiah 32:27, saying, “Behold, I am the Lord, the God of all flesh. Is anything too hard for me?” (Jeremiah 32:27, ESV)

Here we may also speak of God’s sovereignty. He is Lord Most High. Nothing is outside of his sovereign power and control. Listen to Psalm 47:2: “For the LORD, the Most High, is to be feared, a great king over all the earth” (Psalm 47:2, ESV). So his expansive and complete is his sovereignty that not a hair falls from our head, nor a sparrow to the ground, apart from his will (see Matthew 10:28-31).

 *****

Conclusion

We will continue our consideration of the perfections of God next Sunday. May I suggest to you, by way of conclusion, that these perfections of God ought to be a great comfort to those in Christ Jesus? If you have faith in Christ Jesus, God has set his love on you. He has reconciled you to himself. He invites you to call him Father. And your Father in heaven is “a spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth.” 

Posted in Sermons Joe Anady
Comments Off on Catechetical Sermon: What Is God? (Part 2), Baptist Catechism 7 Posted by Joe

1. What do we mean when we say that God is infinite, eternal, and unchangeable?
2. Why is it important for us to apply these three terms to each of the seven perfections of God that are mentioned in our catechism?
3. Why is it better to use the word “perfections” than “attributes” when speaking of God? 
4. What does it mean that God is infinite, eternal, and unchangeable in his being?
5. What does it mean that God is infinite, eternal, and unchangeable in his wisdom?
6. What does it mean that God is infinite, eternal, and unchangeable in his power?
7. How should these truths make a sinner feel? How should these truths make one who is redeemed, forgiven, and reconciled to the Father through faith in Christ Jesus feel? 

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 7 (Part 2) Posted by Joe

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)

*****

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.”

Posted in Sermons Joe Anady
Comments Off on Sermon: He Is The Image Of The Invisible God, Colossians 1:15-17 Posted by Joe

1. Who does the “he” in Colossians 1:15 refer to? What is Paul’s main objective in Colossians 1:15-20?
2. If God is invisible, how can we possibly know him?
3. When Paul says, “He [Christ, the Son of God] is the image of the invisible God”, what does he mean? Must an “image” be visible? In what sense is the Son of God the image of the Father eternally? In what sense does the Son of God image the Father in the incarnation?
4. Who is the Son of God as it pertains to his relationship to the original creation? 
5. What does Paul mean when he says that all things were created through the Son and for him (Colossians 1:16)? What is meant by “for”?
6. The central phrase in this text is found in verse 17b: “and in him all things hold together”. What does this mean? How does it sum up what was said in 1:15-17 and prepare us for what will be said in 1:18-20?
7. Are your thoughts concerning Christ too low, are your affections for him too small, and is your walk with him too weak? Discuss. What is the remedy?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Colossians 1:15-17 Posted by Joe

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)

*****

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.  

 *****

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. 

*****

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.”

Posted in Sermons Joe Anady
Comments Off on What Is God? (Part 1), Baptist Catechism 7, What is God? Posted by Joe

1. Review Baptist Catechism questions 1-6. What is the relationship between questions 1-6 and 7? 
2. When we ask the question what is this thing or that? What are we talking about? What is a tree? What is a dog? What is a human? What is God? 
3. “God is spirit.” Notice, we are not here talking about the third person of the Triune God – the Holy Spirit. We are saying that the Triune God is spirit. What does this mean? And what is the best and simplest Scripture text to cite in support of this?   
4. How are we to interpret those passages of Scripture that speak of God using the language of human body parts or human emotion? What is the truth communicated by these passages? How can these passages be misinterpreted? (Take Psalm 18:35, Genesis 6:6, and 1 Samual 15:29 as examples. What is the key to interpreting these passages properly?

Posted in Study Guides Joe Anady
Comments Off on Discussion Questions: Baptist Catechism 7 (Part 1) Posted by Joe