AUTHORS » Joe Anady

Feb 26
15

Sermon: Now I Rejoice In My Sufferings, Colossians 1:24

Old Testament Reading: Jeremiah 17:5–10

“Thus says the LORD: ‘Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.’ The heart is deceitful above all things, and desperately sick; who can understand it? ‘I the LORD search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.’” (Jeremiah 17:5–10, ESV)

New Testament Reading: Colossians 1:24-29

“Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.” (Colossians 1:24–29, 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 haven’t mentioned this in every sermon I’ve preached on Colossians. It would be too redundant if I did. But you should know that every time I sit down to study a portion of Colossians and to write a sermon on it, I have the purpose for Paul’s writing in mind. We must not forget what prompted Paul to write. Paul was in prison. A minister from the church in Colossae named Epaphras brought a report to him. And the report was not all good. There were false teachers within the church of Colossae who were tempting some to minimize the sufficiency of Christ’s work. That a problem like this existed in Colossae is clearly seen in Colossians 2:4, 8, and 16-23. I’ve read this quote from the commentator, John Eadie (1810-1876), to you before. I think it is my favorite description of the false teaching that threatened Colossae:

“[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… [dangerously attractive]. 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 [replace] its present armor.” (Eadie, A Commentary On The Greek Text Of Paul’s Letter To The Colossians, xxxii)

I’m taking the time to remind you of the Colossian error and the purpose of Paul’s writing this epistle in the introduction to this sermon because I think that having these things in mind will help us to better understand and more fully appreciate the passage that is open before us today. I am of the opinion that Paul did not waste any words when he wrote. It seems to me that all of his words were carefully chosen and designed to combat the false teaching that threatened this young congregation and to strengthen them in the Lord.

Commentators differ in their opinions as to how exactly we should outline Paul’s flow of thought in this epistle. I agree with those, like G.K. Beale, who say that Colossians 1:24 marks the beginning of the main body of the letter. Remember, we called Colossians 1:3-23 the “thanksgiving” portion of Paul’s letter. But here in 1:24, Paul begins to develop his central argument, which is that Christians should strive for maturity in Christ, not by keeping manmade, earthly, legalistic laws, but by faithfully seeking the risen and ascended Christ. This should result in putting off the old sinful lifestyle and living a lifestyle that is consistent with their new life in Christ—a lifestyle that is pleasing to the Lord (see G.K. Beale, Colossians and Philemon, 133).

Here in Colossians 1:24-29, the Apostle speaks of himself. He speaks of his sufferings for the sake of Christ and his church, of the stewardship that Christ entrusted to him, and of his ongoing struggle to proclaim Christ. Today, we will only be considering verse 24 and what Paul has to say regarding his sufferings for the sake of Christ and his church. We will consider his stewardship and struggles next Sunday, Lord willing.

Why would Paul begin the main body of his letter by speaking of his sufferings, his stewardship, and his present struggle? Two reasons come immediately to mind.

One, the false teachers in Colossae may have been pointing to the sufferings that Paul (and those associated with him) were experiencing in an attempt to undermine his authority, to drive a wedge between the saints in Colossae and the Apostle, and therefore, to exult themselves in the eyes of the Colossians. The argument would go something like this: Yes, the gospel that Paul preaches is a good start. But he clearly does not have the fullness of the gospel as we do. If he knew what we know, and if he lived according to our ways, he would not be suffering like this. His suffering is an indication that something is lacking in Paul and in the message he proclaims. If that mindset or teaching were present within Colossae, then it would need to be countered. Perhaps that is why Paul begins the body of his letter by saying, “Now I rejoice in my sufferings for your sake…”, etc.

Two, as Paul speaks of his sufferings, stewardship, and struggles for the sake of Christ, he exalts Christ! In effect, he says, Christ is worth it! If I am willing to suffer for the sake of Christ and his church, and if I am willing to toil to proclaim Christ, you should be willing to suffer for the sake of Christ too. You ought to value Christ as highly as I do! Certainly, you should not abandon Christ or allow him to be pushed to the side, for Christ is everything. He is the preeminent one, remember? And in him all things hold together. To suffer for his name’s sake and to struggle to proclaim him is worth it.

Notice the progression. In Colossians 1:15-20, the emphasis was on Christ, his person and work. “He is” was the repeated refrain in that passage. In Colossians 1:21-23, Paul turned his attention to the Colossians to remind them of who they were in Christ. “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister” (Colossians 1:21–23, ESV). And now, here in Colossians 1:24-29, the Apostle reveals his thoughts concerning his sufferings as a minister of the gospel of Jesus Christ.

Paul’s Sufferings (v. 24)

Paul speaks of his sufferings in verse 24: “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church…” (Colossians 1:24, ESV).

I have a number of questions to ask of this verse.

First, what was Paul suffering? He was suffering imprisonment. And he had, or would, suffer many other things besides imprisonment in his lifetime. He tells us about some of the things he suffered for the sake of Christ in 2 Corinthians 11:23-28. There, he speaks of labors, imprisonments, countless beatings, and being often near death. He reports that five times he received at the hands of the Jews the forty lashes less one. Three times he was beaten with rods. Once, he was stoned. Three times he was shipwrecked. Once, he spent a night and a day adrift at sea. He was on frequent journeys, in danger from rivers, danger from robbers, danger from his own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers. He remembers his toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, he recounts the daily pressure on him of his anxiety for all the churches. Paul really did suffer as a minister of the gospel.

And who did Paul suffer for? Yes, we may say that he suffered for Christ. But in this verse, he emphasizes Christ’s church. “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church…” Paul not only suffered for Christ as a Christian, but also as a minister of the church of Jesus Christ. He suffered these things as he sought the salvation and sanctification of God’s elect by exalting Christ through the proclamation of the gospel of Jesus Christ. Ministers of Jesus Christ must be willing to suffer for the sake of Christ and the church, for if persecutions come, they are typically aimed at the ministers first. And do not forget what Paul said about his anxiety for the churches. Any seasoned minister will know what this is about. The Christian ministry will always involve suffering to one degree or another.

And why was Paul suffering? Have you ever asked the question, why, Lord? Why this suffering? Why this trial? We know Paul asked why, for he gives an answer to this question when he says, “in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church…” This is such an interesting statement. What did Paul mean when he said, “in my flesh I am filling up what is lacking in Christ’s afflictions…”?

One, it is clear that Paul suffered in the flesh, that is to say, bodily. That is what he means when he says, “in my flesh I am filling up what is lacking in Christ’s afflictions.”?

Two, as Paul suffered bodily afflictions, he understood these afflictions to be filling up something that was lacking. Perhaps it would help to picture a large container of water that is nearly empty, but must be filled, and then to imagine it being filled little by little, one teaspoon at a time. This seems to be how Paul understood his sufferings. His sufferings were contributing to the process of filling something up. This must mean that, in Paul’s mind, a certain amount of suffering had been decreed by God, and that the suffering he personally endured contributed to that total.

Question: Has God decreed that his people will suffer? In other words, is it the will of God that his people will endure suffering? The answer is, yes. You can see this in the words of Christ found in John 16:13. He spoke to his disciples, saying, “I have said these things to you, that in me you may have peace. In the world, you will have tribulation. But take heart; I have overcome the world” (John 16:33, ESV; see also John 15:18). In 2 Timothy 3:12, Paul says, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12, ESV). Paul wrote to Christians in Philippi, saying, “For it has been granted [graciously given] to you that for the sake of Christ you should not only believe in him but also suffer for his sake, engaged in the same conflict that you saw I had and now hear that I still have” (Philippians 1:29–30, ESV). And the Apostle Peter has the same perspective. He mentions suffering a lot in his first epistle. After clarifying that it is good to suffer for doing good, not evil, he concludes this theme in 1 Peter 4:19, saying, “Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good” (1 Peter 4:19, ESV). So yes, God does will his people suffer. And this must be what Paul had in mind when he said that the afflictions he endured filled up what was lacking in Christ’s afflictions. God had decreed a certain amount of suffering for Christ’s body, and when Paul suffered in his body, he knew that it contributed to that total.

Three, Paul knew that his bodily sufferings contributed to filling up what is lacking in Christ’s afflictions. Why does Paul say that his afflictions filled up what is lacking in Christ’s afflictions? Does Paul mean to say that Christ did not suffer enough in the days of his earthly ministry? Does he mean that Christ suffered to atone for our sins and to earn our salvation only so much, but that we must do more? Does he mean to say that Christ suffered in the flesh to start the work of our redemption, but that we must finish the work through our suffering? In other words, is this suffering that Paul here speaks of about making atonement for sin and earning salvation, or is it about something else?

You should know that the Roman Catholics point to this verse to support their teaching on indulgences and the superabundant sufferings of believers being given to those in purgatory. We wholeheartedly reject the idea that our sufferings in any way add to the sufferings that Christ endured in the days of his earthly ministry for the accomplishment of our salvation for two reasons:

One, there was nothing at all lacking in the afflictions of Christ as it pertained to the sufferings he endured in his life and death on the cross for the accomplishment of our redemption. Christ finished his work (see John 19:20). He drank his cup of suffering to the dregs (see Matthew 26:39). He paid the price for our sins in full (see 1 Peter 1:18-21). He has earned our redemption and reconciliation. We could go many places in Scripture to support this, but we need not go far. Colossians 1:20 says that Christ has reconciled all things to himself and that he has made peace by the blood of the cross. It is a finished work. There is nothing more to do. And in Colossians 1:21, Paul speaks to Christians, saying, “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him…” (Colossians 1:21–22, ESV). Again, I say, Paul describes this reconciliation as a work that is finished and fully applied to all who have faith in Jesus. Paul would flat contradict himself if he then said, only a few verses later, I must, by my sufferings, finish the work of reconciliation that Christ began. Yes, he suffered to atone for sins, but only partially. We must fill up what is lacking in Christ’s sufferings with our own. He started the work by suffering for us, but we must finish the work by suffering for him. Again, I say, this interpretation would not only flat contradict many other Scripture texts that speak of Christ’s work of redemption as being finished (see John 19:20; Hebrews 1:3; Hebrews 10:12), it would also contradict what Paul has just said in Colossians 1:19-22.

The second reason we reject the interpretation that our suffering adds to Christ’s sufferings for our salvation is that the text clearly points in a different direction. “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church…” (Colossians 1:24, ESV). Properly speaking, the Son of God suffered in the body he assumed from his birth till his death on the cross. When Christ was raised from the dead bodily, he was raised to life and glory, and so he suffers bodily no more. But there is a sense in which Christ suffers even still. How so? He suffers through his mystical body, namely, the church. Do not forget what Paul said about the Son of God in Colossians 1:18: “And he is the head of the body, the church” (Colossians 1:18, ESV). So then, thought Christ’s actual body is in heaven at the Father’s right hand, he has a body—a mystical body—on earth, and he is the head of it. Those who are united to him by faith are members of his mystical body. And there is a sense in which when the members of Christ’s mystical body suffer on earth, Christ suffers in heaven.

In his commentary, Davenant quotes one named Lyra, who says, “The sufferings of Christ are taken in a twofold sense; in one, for those which he actually sustained in his own body, in which nothing remains to be completed; in the other, for those which he should sustain in his mystical body, even to the end of the world; and thus there remains the residue of many sufferings still to be completed.” In other words, we must distinguish between what Christ suffered in the days of his earthly ministry for the accomplishment of our redemption (these are called “preceding sufferings”) and what the members of Christ’s mystical body, the church, must now suffer as they live for him on earth in these last days (these are called “succeeding sufferings”). God has decreed both! Thus, when Paul suffered in his flesh, he, being united to Christ by faith, and a member Christ’s mystical body on earth, knew that he was “filling up what is lacking in Christ’s afflictions.”

And how does the glorified Christ suffer when we suffer? In what sense is this true?

One, through the mystical union of which we have been speaking. “And he is the head of the body, the church” (Colossians 1:18, ESV). In 1 Corinthians 12:27, Paul speaks to Christians, saying, “Now you are the body of Christ and individually members of it.” (1 Corinthians 12:27, ESV). Immediately before that, he said, “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Corinthians 12:26, ESV). And the same principle may be applied to Christ, the Head. If we have faith in Christ, we are spiritually connected to him even as he sits in heaven. When his people suffer on earth, there is a sense in which these sufferings belong to Christ, for we are his body.

Two, when Christ’s people suffer on earth, he suffers with them, through sympathy. Hebrews 4:15 speaks of Jesus, saying, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15, ESV). The point is this: The risen and ascended Christ sympathizes with his people on earth.

Paul understood these things. And where did Paul first learn this precious lesson? Do you remember what Paul was doing prior to his conversion? He was persecuting Christians. He was causing many who were united to Christ by faith to suffer. In fact, he was there consenting to the murder of the first martyr of the church, Steven. And do you remeber what Steven said immediately before he was killed? “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God” (Acts 7:56, ESV). Why was Jesus standing at the right hand of God in heaven immediately before Steven was killed? He was standing to indicate his interest in and support of Steven. Paul heard Steven say this before consenting to his murder—I’m sure he never forgot it. And do you remeber what the risen and ascended Christ said to Paul when he appeared to him on the road to Damascus to convert him? Acts 9:4 says, “he heard a voice saying to him, ‘Saul, Saul, why are you persecuting me?’” (Acts 9:4, ESV). Think of it! It was before his conversion, and at the time of his conversion, that Paul learned this valuable lesson: when those united to Christ by faith suffer for righteousness ‘ sake, the risen and ascended Christ suffers with them. When a Christian is persecuted, it is Christ who is persecuted— Paul was persecuting Christians on earth, and yet Christ spoke to him from heaven, saying, “why are you persecuting me?” And now, Paul, no longer being the persecutor, but the persecuted, says, “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church…” (Colossians 1:24, ESV).

The last question I have to ask of verse 24 is this: What did Paul think of his sufferings? “Now I rejoice in my sufferings…”, Paul said. Brothers and sisters, we need to take Paul seriously here. I wonder how many Christians read these words and think, well, that’s just something that Christains say, but no one means it, for how can anyone possibly rejoice in their sufferings? I’m afraid that Christians will sometimes do something similar with the command of James 1:2-3, which says, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). I have actually heard professing Christians dismiss this command as if it were hyperbolic or mere Christianese. I’m afraid that some assume it is impossible to rejoice in suffering and to count trials and tribulations as joy, and so they dismiss these words, somehow.

A much better approach is to take Paul (and James) seriously, and to ask the questions: how can it be that a man would rejoice in his sufferings and count his trials and tribulations as joy? The answer must be that these men were thoroughly convinced that their sufferings were for a purpose, that they were producing something exceedingly valuable, and were, therefore, worth it. James commands us to take joy in the various trials of life that we endure, knowing that the trials are used by the Lord to work something very precious in us, namely, steadfastness and maturity in Christ. And Paul says he rejoiced in his sufferings, and it’s not hard to see why.

One, Paul rejoiced in his sufferings because they were decreed by God. As has been said, he viewed his sufferings as “filling up what is lacking in Christ’s afflictions.” You know, I’m sure there are some who would be really troubled by this idea that God has decreed the sufferings his people endure. In their minds, it brings God too close to the suffering we endure, and so, in an attempt to separate God from suffering, they reject the doctrine that says, “God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass…” (Second London Confession, 3.1). This is a terrible mistake, and for two reasons. One, it does not agree with Scripture. And two, knowing that your sufferings have been decreed by God should, in fact, bring great comfort to your soul. If God has decreed your suffering, this means he is in control of it, has a purpose for it, and is near to you as you endure it. Paul knew that God had decreed his suffering. Do you remeber what he says in Ephesians 1:11? “In [Christ] we have obtained an inheritance, having been predestined according to the purpose of [God] who works all things according to the counsel of his will…” (Ephesians 1:11, ESV). And here in Colossians 1:24, he reveals that he knew his sufferings were contributing to the filling or completing of something that God had decreed, namely, the afflictions to be endured by Christ’s mystical body, the church. And so he rejoiced in his sufferings.

Two, it seems that Paul was able to genuinely rejoice in his sufferings because he really viewed them as Christ’s sufferings. In other words, he was thoroughly convinced that the sufferings he endured in his flesh on earth were shared by Christ in heaven through his Holy Spirit-wrought union with him. Stated another way, as Paul suffered for Christ, his gospel, and his church, it did not cause him to think that Christ was distant and despair. To the contrary! His suffering only heightened his awareness of Christ’s nearness! Paul knew that as he suffered in that jail cell, he was really and truly united to Jesus Christ by faith as a true member of Christ’s mystical body on earth, the church. Friends, the union between Jesus Christ, our head in heaven, and his body, the church on earth, is not merely theoretical. It is a real, living, and vital connection that we enjoy. When we, as Christ’s people, suffer for his name’s sake, or when we experience trials and tribulations of various kinds, our sense of Christ’s nearness to us, and our union with him, ought to be heightened, not diminished. When we suffer for his name’s sake and in his service, by faith we must see Christ standing in heaven for us (see Acts 7:56) and know that our sufferings are, in a sense, his (see Colossians 1:24). He sympathizes with us in our weakness (see Hebrews 4:15). He has not left us as orphans, but has come to make his abode with us through his Holy Spirit (go and read John 14:15-17:26). He is with us always to the end of the age (see Matthew 28:18-20).

Dear friends, I think you have probably found this to be true. Is it not during times of suffering and affliction that Christ comforts you the most? Have you not found this to be true, that when the trials and tribulations of life are heavy and great, Jesus Christ proves himself to be a Savior who is greater still? Paul actually speaks of this dynamic in 2 Corinthians 1:5-7, saying. “For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort” (2 Corinthians 1:5–7, ESV). Dear Christian, I know this is true. When God calls you to share abundantly in Christ’s sufferings, he will also provide you with comfort in Christ Jesus to support you through the trial. And no, it will not be a meager supply of comfort—just enough to keep you holding on by a thread—it will be an abundance of comfort—enough to enable you to count the trials and tribulations as joy, and rejoice in your sufferings in Christ Jesus. But here is the thing: You must know that Christ stands for you in heaven and sympathizes with you in your weaknesses. You must know that, by faith, you are united to Christ in a vital and living way through the Holy Spirit. And you must abide in Christ Jesus through the means of grace that he has provided for our salvation and sanctification. Far too often, when trials and tribulations come, we lose sight of the precious truths, we diminish Christ in our minds and hearts, and we fail to abide. We do not flourish through the trials and tribulations of life; therefore, we begin to languish on the vine. Christ says, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5, ESV).

The third reason Paul could genuinely rejoice in his sufferings is that he knew they were for the sake of Christ’s church. “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church…”

What did Paul value supremely? He valued God, Christ, and Christ’s church supremely. And this is why he genuinely rejoiced to suffer for the sake of these things. You’ll happily suffer for things you value. You’ll say things like this: It was so hard, but it was so worth it! Suffering has a way of exposing what we value most. When a profesisng Christians faces suffering for their faith, it will quickly reveal the genuineness or the depth of their faith. Suffering will reveal what we really love most. If our hearts are fixed on this world, we will not happily suffer affliction for the sake of Christ. But if our hearts are fixed on God and Christ in heaven, and on Christ’s body on earth, then we will not hesitate to suffer affliction to see God glorified, Christ exulted, and the church built up, strong and true.

That Paul’s heart was with God and Christ in heaven is seen clearly in 2 Corinthians 4:16-18: “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal” (2 Corinthians 4:16–18, ESV). That Paul valued Christ more than all earthly pleasures is seen in Philippians 3:8: “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—” (Philippians 3:8–9, ESV).

Conclusion

So what about you? Do you value Christ in the way that Paul did, such that you would be willing to suffer the loss of your earthly comforts to have him? And do you value the growth of his church, the salvation and sanctification of souls through the preaching of the gospel of Jesus Christ, such that you would suffer affliction to see this accomplished? I think that would be a wonderful question to meditate on on this Lord’s Day afternoon. Think of the pleasant things you enjoy in this life and, after giving thanks to God for them, ask the question, if pressed, would I happily give them all up for the sake of knowing Christ, being found in him, and seeing others come to know Christ as well? And do I so love Christ’s mystical body on earth, the church, that I would suffer loss for the sake of seeing the church flourish? I would urge you to ask yourself that question this afternoon and to meditate upon it.

If the honest answer is no, then I would urge you to go to God in prayer, to confess your idolatry to him, and to ask the Lord to change your heart so that it is no longer fixed on the things of this earth, but on god and Christ in heaven. Ask the Lord to give you a better understanding of who Christ is and what he has done so that your love and appreciation for him would be supreme, as it ought to be. And ask the Lord to strengthen you to walk worthily in the Lord, in a way that is pleasing to him, from this day forward.
If the honest answer to the question, if pressed, would I happily give up my earthly pleasures for the sake of knowing Christ, being found in him, and seeing others come to know Christ as well?, is yes, then I would urge you to go to God in prayer, to thank him for the mercy and grace he has shown to you to give you that perspective, and ask him to strengthen you further, so that you would show your love and appreciation for Christ, not only in times of great tribulation, should they come, but in your day to day walking. Dear brothers and sisters, the things that occupy first place in your mind and heart, and the way you spend your time, your treasures, and your talents day after day, and Lord’s Day by Lord’s Day, reveal a great deal concerning the condition of your mind and heart before God. Those who supremely value Christ and his work will regard themselves as servants of Christ. That is how Paul regarded himself. We will pick up the theme of Paul’s stewardship and struggle next Sunday, Lord willing. Until then, may the Lord help us to apply the word we have heard today to our thoughts, words, and deeds.

Posted in Sermons, Joe Anady, Colossians 1:24, Posted by Joe. Comments Off

Feb 26
15

Catechetical Sermon: How Many Persons Are There In The One God?, Baptist Catechism 8 & 9

Baptist Catechism 8 & 9

Q. 8. Are there more gods than one?

A. There is but one only, the living and true God. (Deut. 6:4; Jeremiah 10:10)

Q. 9. How many persons are there in the Godhead?

A. There are three persons in the Godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory. (1 Cor. 8:6; John 10:30; John 14:9; Acts 5:3,4; Matt. 28:19; 2 Cor. 13:14)

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Introduction

If you were to consider questions 7, 8, and 9 of our catechism, you would see that all three have to do with the question, what is God?

What is God? Catechism 7 answers, God is a spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth. But now we ask, are there more gods than one? And finally, how many persons are there in the Godhead? All three of these questions, and the answers that are given, help us to think correctly about what and who God is.

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Are There More Gods Than One?

So, are there more Gods than one?

Please allow me to make a philosophical observation before getting to the straightforward answer to the question. If what is said about God in Baptist Catechism 7 is true, then there cannot be more than one God. If God is indeed infinite, eternal, and unchangeable (which we confess that he is), then it is impossible for more than one God to exist. I’ll leave that for you to ponder more thoroughly at a later time.

Now for the straightforward answer. Are there more Gods than one? We say, there is but one only, the living and true God.

That there is only one God is perhaps the most fundamental tenet of the Christian faith. Deuteronomy 6:4 says, “Hear, O Israel: The Lord our God, the Lord is one” (Deuteronomy 6:4, ESV). This means that God is singular. There is only one God, and he is simple within himself.

In Isaiah 44:8, God says, “Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any” (Isaiah 44:8, ESV).

Are there more Gods than one? There is but one only.

And notice that our catechism calls the one God, “the living and true God.” This is to distinguish the one true God from all false gods. The Scriptures do speak of other gods. But they are called that, not because they are in fact Gods, but because men and women worship them as such. In reality, these false gods are created things that men and women worship as if gods. They are idols that men have crafted out of the stuff of this world – stone and wood. The Scriptures connect the worship of idols with the worship of demons (see 1 Corinthians 10:20 and Revelation 9:20). They are called gods, but really they are not.

God alone is God. And he, unlike idols which are carved from stone or wood, is living. The one true God is alive. The idols that men and women worship are lifeless. They have ears but cannot hear, eyes but cannot see, and mouths but cannot breathe or speak. They are dumb, deaf, and lifeless, and those who worship them become like them, but God is living. He is alive because he has life in himself. As Christ said, “the Father has life in himself, so he has granted the Son also to have life in himself.” (John 5:26, ESV). And it is God who gives life to all things. Paul charged Timothy “in the presence of God, who gives life to all things…” (1 Timothy 6:13, ESV).

When our catechism calls God the true God, it is to distinguish him from other living things that are revered as if God. Sometimes men are worshipped as if they were gods. They are living, but they are not true. Sometimes demons are worshipped as if God. Again, they are living, but not true. These are false gods.

Brothers and sisters, we must worship God alone and flee from all forms of idolatry. There is a reason why the first of the Ten Commandments is, “You shall have no other gods before me” (Deuteronomy 5:7, ESV), and the second is, “You shall not make for yourself a carved image… You shall not bow down to them or serve them…” (Deuteronomy 5:8–9, ESV). We, in our fallen and sinful state, are prone to false worship and idolatry.

*****

How Many Persons Are There In The Godhead?

Next, our catechism asks, How many persons are there in the Godhead? Answer: There are three persons in the Godhead, the Father, the Son, and the Holy Spirit; and these three are one God, the same in essence, equal in power and glory.

Notice the order. First, we establish the oneness of God, and then we talk about his threeness. Whatever we say about God’s threeness must not violate his oneness. Both truths must coincide.

Yes, God is one. This is true. But as we pay careful attention to the Scriptures, we also see that there is plurality in the Godhead. We find hints of it as early as Genesis 1 where we read, “Then God said, ‘Let us make man in our image, after our likeness’” (Genesis 1:26, ESV). These hints at the plurality in the Godhead are mysterious early in the Scriptures, but as we move to the New Testament, the dim mystery gives way to clarity and light.

When all is considered, we see that there are three persons in the Godhead: the Father, the Son, and the Holy Spirit. The Father is in some way distinct from the Son and the Spirit. The Son is in some way distinct from the Father and the Spirit. And the Spirit is in some way distinct from the Father and the Son. What distinguishes them? Nothing at all except their personal properties of paternity, filiation, and spiration. That is a fancy way of saying that for all eternity the Father eternally begets the Son, the Son is eternally begotten of the Father, and the Spirit is eternally breathed forth by the Father and the Son. A keyword is “eternally”. There was never a time when the Son and Spirit were not. The Son is eternally begotten, not made. And the Spirit is eternally spirated, not made. Remember what we have said about the one living and true God. He is infinite, eternal, and unchangeable in all his perfections. Everything said about the nature of God in Q&A 7 must be said about the three persons of the Godhead.

The end of the matter is this. There is one God, and within the one God, there are three persons or subsistences, each with the fullness of the divine nature.

The Father is fully God. Revelation 1:5-6 says, “and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.” (Revelation 1:5–6, ESV)

The Son is fully God. John 1:1 and 14 says, “In the beginning was the Word, and the Word was with God, and the Word was God… And 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 1:1,14, ESV)

And the Spirit is fully God. In Acts 5:3-4, we read, “But Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land?… You have not lied to man but to God.’” (Acts 5:3–4, ESV)

What unites them? The divine nature.

What distinguishes them? Only the personal and relational properties of Fatherhood, Sonship, and Spiration. The Father eternally begets the Son. And the Father and Son eternally breathe forth the Spirit. And yet there are not three Gods, but one only.

Remember the Shemah: “Hear, O Israel: The Lord our God, the Lord is one.” (Deuteronomy 6:4, ESV)

*****

Conclusion

As mindblowing as this doctrine is, did you know that our confession says that this “doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him (Second London Confession, 2.3). We could spend a while talking about why this is so. In brief, we have been reconciled to the Father, by the Son, and through the Spirit. Our salvation is Trinitarian, brothers and sisters. The one true and living God has determined to save us. And the one true and living God has accomplished our salvation and does apply it to his elect in due time. Again, we have been reconciled to the Father, by the Son, through the Spirit. It is the Triune God who created us and has saved us, to the praise of his glorious grace.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Feb 26
15

Discussion Questions: Baptist Catechism 8 & 9

If there is only one God, why do the Scriptures speak of “gods”? (i.e. Deut. 6:14)
Why does our catechism stress that God is the “living” and “true” God? What do the words “living” and “true” communicate? What errors do they correct?
Why is it important to stress that God is one before speaking about the plurality in the Godhead? What error does this guard against?
Who are the three persons of the Trinity? What do the three persons share in common as the one living and true God? What distinguished them from each other?
Though it is true that the doctrine of the Trinity is a mystery (God is incomprehensible, remember?), our confession says that the “doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him (Second London Confession, 2.3). What is the meaning of this statement? How does the doctrine of the Trinity serve as the foundation of our communion with God and bring comfort to God’s people?

Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off

Feb 26
8

Sermon: And You He Has Now Reconciled, Colossians 1:21-23

Old Testament Reading: Psalm 15

“A PSALM OF DAVID. O LORD, who shall sojourn in your tent? Who shall dwell on your holy hill? He who walks blamelessly and does what is right and speaks truth in his heart; who does not slander with his tongue and does no evil to his neighbor, nor takes up a reproach against his friend; in whose eyes a vile person is despised, but who honors those who fear the LORD; who swears to his own hurt and does not change; who does not put out his money at interest and does not take a bribe against the innocent. He who does these things shall never be moved.” (Psalm 15, ESV)

New Testament Reading: Colossians 1:21-23

“And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.” (Colossians 1:21–23, ESV)

*****

Introduction

Please allow me to remind you that the previous passage is all about who Jesus Christ, our redeemer, is, and what he has done to accomplish our redemption. Who is the beloved Son of the Father in whom we have redemption, the forgiveness of sins? God’s Word says,

“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 it pleased the Father that in Him all the fullness should dwell (NKJV), 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)

What a marvelous Savior we have in Christ Jesus. We ought to marvel over his person. He is the eternally begotten Son of the Father. We ought to marvel over his natures. He is truly and fully human, and at the same time, he is truly God, for “in him the whole fullness of deity dwells bodily…” (Colossians 2:9, ESV). And we ought to marvel over what he has accomplished. By tabernacling amongst us through the incarnation, the eternally begotten and beloved Son of the Father has reconciled “to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:20). Our two-natured redeemer, Christ Jesus the Lord, has accomplished our redemption (it is finished!). And he, as the preeminent one, is worthy to receive all glory, honor, and praise.

Whereas the previous passage was all about who Jesus Christ is and what he has done to redeem us from our sin and misery, the one that is open before us today is about the application of this redemption to us, and who we are in him. You can see that this is what the text is about in the first two words. Verse 21 begins, “And you”. In the previous passage, Paul said, “he is…” four times over. But here he says, “and you…”

Of course, when Paul wrote the words, “and you”, he was writing to the saints and the faithful brothers and sisters in Christ in Colossae. Strictly speaking, that is who the “and you” refers to. But what Paul said to them can be said to any believer in the Lord Jesus Christ, and so all who have placed their trust in Jesus are right to take the words “and you” very personally.

Having considered who our redeemer is and what he has done to accomplish our redemption, we will now consider who we are in him. More precisely, we will consider, firstly, who we were before trusting in Jesus; secondly, who we are now that we are united to him by faith; and thirdly, what we shall be, provided that we continue in the faith, stable and steadfast to the end.

In The Past, You Were Alienated From God And Hostile In Mind, Doing Evil Deeds

First, Paul the Apostle reminds the Colossians, and every disciple of Jesus along with them, of our condition before being united to Christ by faith. Verse 21: “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled…”

Here, Paul describes our natural condition, that is to say, our condition before our conversion and our union to Christ by faith. He reminds us of three things: one, that we were once alienated from God; two, that we were then hostile in mind against God and the things of God; and three, that we were busy doing evil deeds. Let us now consider each of these aspects of our natural and fallen condition. Of course, the purpose of this reminder is to deepen our appreciation for all that Christ has rescued us from. This should, in turn, deepen our love for Christ and move us to serve him more faithfully.

First, Paul reminds us that, apart from Christ, we were alienated from God.

To be alienated from something is to be a stranger to it and separated from it. And who or what does Paul say that we were alienated from? He must mean God and the things of God. Before our conversion, we were alienated from God and things of God — Christ, the church, and the hope of life everlasting.

When the Scriptures speak of the sinner’s alienation from God, it does not mean that God is distant from the sinner. God is omnipresent. He is in all places at all times. God is, in fact, very near to the sinner. He knows everything about them, even their thoughts. He hears everything they say and sees everything they do. And neither does alienation from God suggest that a sinner does not have a relationship with God. No, God is near even to those who remain in the guilt of their sins, and their is a relationship that exists between the sinner and God. When Paul says that we were once alienated from God, he means that we were once at enmity with him. The relationship that we had with him was a broken one. Before we were united to Christ by faith, we were under God’s wrath and curse because of our sin. Paul communicates the same truth in Ephesians 2:3 when he says that, before their union with Christ, the Ephesians were “by nature children of wrath, like the rest of mankind” (Ephesians 2:3, ESV). This is what is meant by alienation. God is near, even to those who remain in the guilt of their sin. And even the sinner has a relationship with God. It’s just not a good one. To sinners not in Christ, God is Creator and Judge. And he is a righteous judge who will by no means clear the guilty (see Exodus 34:7; Nahum 1:3).

Think of how terrible it is to be alienated from God and at enmity with him. First, we must consider this to be the loss or deprivation of the greatest of all pleasures. God is good and the source of all goodness. There is no greater pleasure than to know God, to love him, and to be known and loved by him. When Adam and Eve sinned, their greatest loss was not life in Eden, but life lived in the blessed presence of God, their creator and sustainer. It is a terrible thing to be alienated from God, for it is the loss or deprivation of the greatest good. Secondly, this alienation from God is terrible, not only because of what we lose, but for what we gain, namely, God’s wrath and curse due to us for sin. Do not forget that God is infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth (see Baptist Catechism 7). What an awful thing it is to be alienated from and at enmity with this God—God Almighty—the one and the only.

Secondly, Paul reminds us that, apart from Christ, we were hostile in mind towards God and the things of God. This begins to explain the cause of our alienation from him. Apart from Christ, we were alienated from God, not because God turned his back on us, but because we turned our backs on him. And notice how deep our treachery runs. The Apostle says that we were hostile in mind towards God. So then, this alienation and enmity have come about, not only because we have sinned against God in word and in deed, but also deep within, in the mind. Before our conversion, even our thoughts towards God were hostile. This means we were at enmity with God in the inner man. This means that we were opposed to him in the mind and heart.

I’m sure that in this sanctuary, there are some who know this is true. As they look back on their former life—their life before Christ—they can see clearly that their mind, their affections, and their wills were thoroughly opposed to God and the things of God. These are keenly aware that the sinful corruptions had dominion over them before they were converted and drawn to faith in Christ Jesus. As they look back, they will willingly confess that they were vile through and through before Christ showed them mercy. But there may be some who, as they look back on their former life—their life before Christ—will think that Paul’s language is a little extreme. Yes, I was a sinner, they will say. I sometimes did bad things and said bad things, but I was not hostile towards God in my mind. Dear friends, if this is what you think of your life before Christ, I would plead with you to think again. Sin and rebellion take different forms. Some of you lived very dark and vile lives prior to your conversion. You have no trouble admitting that your minds were once at enmity with God. But some of you lived a life of sin and rebellion in more civilized ways. You believed in God’s existence. You tried to live a morally upright life. Perhaps you even went to church. On the surface, you seemed to have it all together. But let me ask you this: Did you really love the Lord? Whatever good you did, did you do it for his glory, or for your own? Did you seek to please him or yourself? Did you seek the advancement of his kingdom or yours? Was your mind set on God, the things of God, and the purposes of God? Or was your mind fixed on the things of this world and your own little agenda as you lived within it? Dear friend, is this describes you, you must see that though your previous life of sin does not look so vile or heinous on the surface as the life of sin that others have led, it was still very sinful. Though you did not shake your fist at God in your mind and heart, and though you did not entertain vile thoughts in your head, your mind was nevertheless at enmity with him, as you lived, not for his glory, honor, and praise, but your own.

First, Paul reminds us that, apart from Christ, we were alienated from God. Secondly, he reminds us that we were once hostile in mind towards God. And thirdly, Paul reminds us that, apart from Christ, we were busy doing evil deeds.

Notice the order. Relationally, we were at enmity with God. The reason for this was the sin and rebellion that existed in the deepest part of our being, even in the mind and heart. And what did this enmity of mind produce? Evil deeds.

Where do our evil, wicked, and corrupt words and actions come from? Answer: from within. We sin with our mouths and without hands and feet, because of the corruptions that reside within our minds and hearts.

Paul says something similar in Ephesians 2:1-3: “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1–3, ESV).

Can you see, dear friends, that we, as fallen and sinful human beings, have big problems? Relationally, we are alienated from God and at enmity with him. As it pertains to the condition of the soul, we are defiled within. Our minds are at enmity with God. Even are thought are not for him, but against him. Our affections are disordered. Instead of hating what is evil and clinging to what is good, we do the opposite. In the mind and heart, we love what is evil. It is no wonder, then, that we used to spend our time doing evil deeds.

[[Friends, if you are united to Christ by faith, I have a question for you. When was the last time you contemplated what you used to be prior to your conversion? We must be careful here. Do not contemplate your past sin in such a way that you are tempted by it. And do not contemplate it in such a way that you will give the enemy an opportunity to condemn you with it. But with those caveats in mind, there is some spiritual benefit to be found in remembering what you once were before Christ saved your soul. Indeed, it is the very thing that Paul wished to remind the Colossians of as he wrote this text. Do not forget what you used to be! Why so that we might give all the more glory, honor, and praise to Christ for what he has delivered us from and what he has transformed us into.]]

Now, Christ Has Reconciled You To God In His Body Of Flesh By His Death

This is where the Apostle goes next. After reminding us of what we once were, he reminds the Colossians, and every disciple of Jesus, along with them, of who we are now that we are united to Christ by faith. Verse 22: “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death…”

When we talk about our salvation in Christ Jesus, it is not uncommon for us to speak of it as an act of redemption. In fact, Paul has already used that term in Colossians 1:13-14, where he says that God “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 1:13–14, ESV). But here in our text, Paul speaks of our salvation as reconciliation. So what’s the difference between redemption and reconciliation?

Redemption has to do with rescue or deliverance. To be redeemed is to be set free from something. Indeed, as we consider what Christ has done for us to save us from our sin and misery, it is important to speak of our redemption, for Christ has rescued us from bondage to Satan, sin, and death. When we speak of our reconciliation in Christ Jesus, we are simply looking at our salvation in him from a different vantage point. Christ has redeemed us. He has set us free from bondage. That’s wonderful news! But what has he redeemed us to or for? Answer: Christ has reconciled us to God.

Whereas redemption has to do with rescue or deliverance, reconciliation has to do with the restoration of a relationship once broken. If two people get into an argument and their relationship is broken, we ought to pray for and work towards reconciliation, that is to say, the mending and healing of the relationship.

Who is it that Christ reconciled us to? The answer must be God. When God created Adam and Eve, they were at peace with God. Walked with him in the garden-temple and enjoyed his presence. When Adam, our federal head, sinned, that relationship was broken. We humans, are now by nature children of wrath (see Ephesians 2:3). Jesus Christ, our redeemer, repairs that. It is through him that we are reconciled to God. It is through Christ that the enmity and hostility are turned to peace (see Colossians 1:20).

Question: When was this redemption and reconciliation accomplished or earned? It was accomplished when Jesus died on the cross and rose on the third day. This is what Paul said in Colossians 1:19-20: “For in [Christ] 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 1:19–20, ESV). It was at the cross that our redemption and reconciliation was earned and secured.

But when do men and women come to be redeemed and reconciled persons? In other words, when is the redemption and reconciliation that Christ has earned applied to sinners? There must be a moment in time in their lives when this happens, otherwise Paul could not have said, “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled…” (Colossians 1:21–22, ESV). The answer is that men and women, boys and girls, are reconciled to God and redeemed from their sin misery, really and personally, the moment they turn from their sins to believe in Jesus. When God, by his grace, grants this repentance and faith to his elect in due time, the elect of God, things really happen to them. At that moment, they actually “delivered… from the domain of darkness and transferred… to the kingdom of his beloved Son,” (Colossians 1:13, ESV). In that moment, they are actually reconciled to God the Father (Colossians 1:22, ESV).

How does this reconciliation take place? How can it be that guilty, vile sinners like you and me can possibly be made right with an infinitely holy and just God?

The first thing that must be said is that it happens through our union with Christ. That is what Paul says in verse 22: “And you, who once were alienated and hostile in mind, doing evil deeds, [Christ] has now reconciled in his body of flesh by his death…” (Colossians 1:21–22, ESV). So then, we are reconciled to God through Jesus Christ, the Son of God incarnate. Jesus Christ died on the cross to pay for the sins of his elect. On the third day, he was raised, and forty days later, he ascended to the Father. The man Jesus was accepted by the Father, and we are accepted by the Father too, so long as we are in Christ by faith, washed by his blood, and clothed with his righteousness.

The second thing that must be said is that our reconciliation with God happens because Christ fixes the three problems that Paul has just mentioned.

Jesus Christ fixes the problem of our alienation from God by removing the thing that separated us from God, namely, the guilt of our sin and lack of righteousness. This he does by cleansing us from sin and clothing us with his righteousness. He is able to cleanse us from sin and to remove our guilt because he made atonement for our sins on the cross. He is able to clothe us with righteousness because he is righteous and, as our federal head, has the right to share it with us.

How does Jesus Christ fix the problem of our hostility of mind? Answer: He renews us inwardly by his word and Spirit. Through regeneration or conversion, he enlightens the minds of his elect spiritually and savingly to understand the things of God; he takes away their heart of stone and gives them a heart of flesh and renews their wills (see Second London Confession 10.1). This is the new birth that Jesus spoke to Nicodemus about (see John 3). This is the new creation that Paul spoke of, saying, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation… ” (2 Corinthians 5:17–18, ESV)

And how does Jesus Christ fix the problem of our bondage to sin? By delivering us from Satan’s dominion and by regenerating our souls, Christ frees us from bondage to sin and enables us, by his grace, to turn from sin and to do what is pleasing in his sight. As Paul says, “We were buried… with [Christ] by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:4, ESV). A little later, he says, “Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace” (Romans 6:13–14, ESV).

Will disciples of Christ still sin? Yes, of course. Corruptions remain within us, and so we still sin. But sin does not have dominion over us as it did before. And so Paul writes to the believer, saying, “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it” (1 Corinthians 10:13, ESV). And so Peter exhorts us, “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.” (1 Peter 2:11, ESV).

This He Has Done To Present You Holy And Blameless And Above Reproach Before God

This brings us to our final point. After Paul reminds us of what we were before Christ, and of who we are in Christ, he then directs or attention to what we shall be. “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.” (Colossians 1:21–23, ESV)

The words, “in order”, signal that Paul is about to state the purpose or objective of the redemption and reconciliation that Christ has accomplished and applied. Christ has redeemed and reconciled you to God “in order to present you holy and blameless and above reproach before him.”

Our right standing before God through Christ may be considered from three vantage points.

First, it is a present reality. If you have turned from your sins and placed your faith in Christ, then Christ has already presented “you holy and blameless and above reproach before [God].” If you are in Christ, your sins are forgiven. If you are in Christ, you have been clothed in his righteousness. If you are in Christ, the hostility has been removed. In fact, in Christ you have been adopted as a beloved son or daughter of the Father (see Ephesians 1:5; Ephesians 2:18; Galatians 4:4, 5, 6; John 1:12; Romans 8:15-17; 2 Corinthians 6:18; Hebrews 12:6).

Secondly, as we consider Paul’s words, “in order to present you holy and blameless and above reproach before him”, it is right to see this as a progressive project. Here I am speaking, not of justification or adoption, but of sanctification.

I love what our confession says about sanctification in chapter 13:

Paragraph 1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, are also farther sanctified, really and personally, through the same virtue, by His Word and Spirit dwelling in them; the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, without which no man shall see the Lord.

Paragraph 2. This sanctification is throughout, in the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war; the flesh lusting against the Spirit, and the Spirit against the flesh.

Paragraph 3. In which war, although the remaining corruption for a time may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ, as Head and King, in His Word hath prescribed to them.

Christ has redeemed and reconciled you to the Father “in order to present you holy and blameless and above reproach before him”. Through the process of sanctification, we learn to, more and more, walk in holiness, blamelessly, and above reproach before God. And this is one of the things that Paul is urging in his letter to Colossians, isn’t it? He prayed for this: “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…” (Colossians 1:9–10, ESV)

Thirdly, Paul’s words, “in order to present you holy and blameless and above reproach before him”, are also about the future and have the day of judgment in view. Christ died and rose again to present us holy and blameless and above reproach before God today, tomorrow, and especially on judgment day.

And how can it be that we, who are guilty, vile, sinners, will stand before God, holy, blameless, and above reproach on judgment day? It is only possible if we are united to Christ by faith, washed by his blood, clothed in his righteousness, and reconciled to the Father through his bodily death on the cross.

Question: Will the progress that we make in our sanctification help us at all on judgment day? Not one bit. The progress we make in our sanctification and the good works that we perform may result in rewards in heaven (rewards to be cast at the feet of King Jesus!), but this will not aid us on judgment day, for we committed many vile sins before we placed our faith in Jesus, and we have committed many vile sins after following him. These sins need to be washed away, and only the blood of Christ will do.

This is why Paul concludes the passage with this caveat: “if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister” (Colossians 1:23, ESV). If we wish to stand holy and blameless and above reproach before God on the day of judgment, then we must be found in Christ. And how do we come to be united to Christ? Only by believing in him as he is offered to us in the gospel. As you know, the Colossians were being tempted to supplant Christ and to minimize his sufficiency. Paul warned them that the consequences would be devastating. If we wish to stand before God, holy and blameless, we must continue in the faith to the end. We must remain stable and steadfast. We must not shift from the hope of the gospel of Jesus Christ.

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Feb 26
8

Discussion Questions: Colossians 1:21-23

According to Colossians 1:21, what was our condition prior to our union with Christ? Paul mentions three things. Discuss each one.
Jesus Christ accomplished our redemption and reconciliation nearly 2,000 years ago through his life, death on the cross, and resurrection. When do sinners, who are by nature at enmity with God, come to be reconciled to God, and how?
What is the difference between redemption and reconciliation? When it comes to our salvation in Christ Jesus, how are the two things related?
According to Colossians 1:22, how did Christ reconcile us to God? Why did the Son of God have to assume a body of flesh (a human nature)? With this doctrine in mind, why is faith in Christ the only way to be saved?
According to Colossians 1:22b, what was the end goal of Christ’s death on the cross? He died “in order to” do what?
In what sense are we presently “holy and blameless and above reproach before [God]”? In what senses is this a future reality?
Why did Paul qualify his statement concerning our reconciliation in Christ Jesus with the words found in Colossians 1:23?
How do you plan to apply this text to your life today?

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Feb 26
8

Catechetical Sermon: What Is God? (Part 3), Baptist Catechism 7

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

We are returning once again to Baptist Catechism 7. Truth be told, we could linger over this question and answer for a very long time, for it is prompting us to think and talk about God, and never will we fully comprehend him or cease to marvel over his greatness and glory.

This is the third sermon on Baptist Catechism 7. Please allow me to remind you of a few things.

Firstly, the question is, What is God? This is a question about the nature of God. What it is he? We have learned that “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.

Secondly, before we started to consider God’s attributes, we learned that a better word to use is “perfections”. With God, his attributes or characteristics are perfections. For example, God is not merely loving; he is love.

Thirdly, in the previous sermon, I also warned that though we can know God truly, we cannot know him exhaustively. A finite mind cannot fully comprehend the infinite One. God knows himself exhaustively, and he has revealed himself to us truly, but to us, he remains incomprehensible.

Fourthly, as we began to consider God’s perfections, I warned of the danger of speaking about God’s perfections one at a time 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, we must maintain that 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. But if we wish to think and talk about God, we must consider his perfections one at a time because of our limited capacities.

Fifthly, I suggested some categories to place God’s perfections in that might help us to understand them. I’d like to expand upon that a little today.

One, may I suggest that the first three perfections of God mentioned by our catechism can be classified as incommunicable perfections? The word incommunicable signals that God in no way shares these attributes with man. God is infinite, eternal, and unchangeable, and man is… not. In fact, we are finite, created beings who undergo constant change. These attributes are utterly unique to God. They are incommunicado. But the seven perfections mentioned next are different. We may classify these as communicable attributes. They are God’s being, wisdom, power, holiness, justice, goodness, and truth. You and I are beings, and we may be more or less wise, powerful, holy, just, good, and true. We share these attributes in common with God (he shares them with us) and so we call them communicable attributes. When it comes to this class of attributes, the thing that distinguishes us from God, is that God is infinite, eternal, and unchangeable, in his being wisdom, power, holiness, justice, goodness, and truth, whereas we are limited and ever-changing.

Two, I would like to reiterate a distinction that I introduced in the previous sermon. When it comes to the seven communicable attributes listed in our catechism, they can be divided into two categories, with holiness functioning as a hinge. First, three of God’s absolute perfections are listed. They are his being, wisdom, and power. These perfections belong to God absolutely. The last three perfections may be called 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 perfectly 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, absolutely and in his essence, and therefore, he is always perfectly pure and holy in relation to us. Stated differently, God always does what is just, good, and true, because he is perfectly holy in his being, wisdom, and power. God’s justice, goodness, and truth are rooted in and an outworking of his absolute holiness.

Three, there is one more way that we could classify these perfections of God, and that is by putting them into the categories of natural and moral. Naturally, God is a spirit, infinite, eternal, and unchangeable in His being, wisdom, and power. This is his nature. Considered from a moral viewpoint, he is holy, just, good, and true.

We considered God’s being, wisdom, and power last Sunday. Let us now move on to consider God’s relative or moral perfections. As we do, we should keep in mind that these are all communicable.

*****

God Is Infinite, Eternal, And Unchangeable In Holiness

Firstly, God is infinite, eternal, and unchangeable in his holiness.

As I have said, I believe that holiness is given the central place in this list of seven so that it might function as the hinge upon which the groupings of the absolute and relative perfections of God swing. God is holy in essence, and therefore God is holy in his dealings with man.

To be holy is to be pure. God is pure. This is the perfection of God that the Apostle John was highlighting when he wrote, “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all” (1 John 1:5, ESV).

To be holy is also to be set apart. God is holy in that he is not like us. Moses praised God for his holiness when he sang, “Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?” (Exodus 15:11, ESV). The answer is, no one is like God. He is holy. He is pure, unique, and set apart.

The angels in heaven know that God is holy. Listen to Revelation 4:8: “And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, ‘Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!’” (Revelation 4:8, ESV). The angels give praise to the Triune God day and night and they praise him confessing him to be, holy, holy, holy.

The one who is pure and holy will always do what is right, pure, and holy, and that is what our catechism will emphasize next. God is holy in himself, and he is holy in all that he does.

*****

God Is Infinite, Eternal, And Unchangeable In Justice

Secondly, our catechism teaches that God is infinite, eternal, and unchangeable in his justice.

To be just is to do what is right. God is just. His decrees are just. His actions are just. When we say that God is just, we also mean that he will perfectly punish evil and reward the good.

This truth should cause all sinners to tremble. It is easy to point at others—those who have done you wrong—or at particularly vile sinners. But do not forget that we have all sinned against God. We all stand guilty before him. Will God simply pardon the guilty? If he did, he would not be just. What would you think of a human judge who simply pardoned criminals? You would say, that judge is unjust! And so too, God would be unjust if he simply overlooked our sin. It is under the category of the perfect justice of God that we may speak of his wrath. God will pour out his wrath upon all sinners on the day of judgment, and he will do so with perfect justice (see Hebrews 9:23, 1 Peter 2:23, Revelation 19:2, 20:11-15).

So, is there hope for us? Yes, it is found at the cross of Christ. Jesus’ death on the cross had a lot to do with God’s justice. God does not forgive sinners by simply overlooking or ignoring their sins. No, he forgives sinners and remains just because Christ paid the penalty for their sins on the cross. Romans 3 is very important. It has a lot to say about sin and salvation through faith in Christ. After the Apostle Paul talks about the sacrifice that Christ made as a proposition, he remarks, “It was to show [God’s] righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus” (Romans 3:26, ESV). So, how does God justify the ungodly and remain just? It was by laying the sins of his elect on Christ on the cross so that atonement for their sins could be made.

*****

God Is Infinite, Eternal, And Unchangeable In Goodness

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

God is good. It is under the category of God’s goodness that we may speak of his love, mercy, grace, and kindness.

1 John 4:16 says, “So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him” (1 John 4:16, ESV).

Psalm 106:1 says, “Praise the Lord! Oh give thanks to the Lord, for he is good, for his steadfast love endures forever!” (Psalm 106:1, ESV).

God is good. He shows mercy and grace to whomever he will. Listen to Exodus 33:18-19. Moses spoke to the Lord, saying, “‘Please show me your glory.’ And he said, ‘I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Exodus 33:18–19, ESV).

*****

God Is Infinite, Eternal, And Unchangeable In Truth

Fourthly, and lastly, God is infinite, eternal, and unchangeable in his truth.

When we say that God is true, we mean that he speaks the truth. More than this, we mean that he is true to his word. God will always keep his promises. It is important to know what God has promised, therefore. It is also important to know that God is true, or we might say, faithful.

Psalm 117:2 speaks of God, saying, “For great is his steadfast love toward us, and the faithfulness of the Lord endures forever. Praise the Lord!” (Psalm 117:2, ESV)

*****

Conclusion

There is so much more that we could say in response to the question, What is God? The answer provided by our catechism is a very good start. It is a firm foundation to build upon. God is a spirit, infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Feb 26
8

Discussion Questions: Baptist Catechism 7 (Part 3)

Discuss different ways to categorize the attributes or perfections of God.
What is the difference between the communicable and incommunicable attributes of God? Which of the attributes listed in Baptist Catechism 7 belong to each category?
What does it mean that God is infinite, eternal, and unchangeable in His holiness?
What does it mean that God is infinite, eternal, and unchangeable in His justice?
What does it mean that God is infinite, eternal, and unchangeable in His goodness?
What does it mean that God is infinite, eternal, and unchangeable in His truth?
How do these attributes of God make you feel? Do they make you tremble? Do they bring peace? What does Jesus and his work on the cross have to do with this?

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Feb 26
1

Sermon: He Is The Head Of The Body, The Church, Colossians 1:18-20

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)

*****

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, Posted by Joe. Comments Off

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Old Testament Reading: Jeremiah 17:5–10

New Testament Reading: Colossians 1:24-29

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Introduction

Paul’s Sufferings (v. 24)

Conclusion

Baptist Catechism 8 & 9

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Introduction

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Are There More Gods Than One?

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How Many Persons Are There In The Godhead?

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Conclusion

Old Testament Reading: Psalm 15

New Testament Reading: Colossians 1:21-23

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Introduction

In The Past, You Were Alienated From God And Hostile In Mind, Doing Evil Deeds

Now, Christ Has Reconciled You To God In His Body Of Flesh By His Death

This He Has Done To Present You Holy And Blameless And Above Reproach Before God

Baptist Catechism 7

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Introduction

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God Is Infinite, Eternal, And Unchangeable In Holiness

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God Is Infinite, Eternal, And Unchangeable In Justice

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God Is Infinite, Eternal, And Unchangeable In Goodness

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God Is Infinite, Eternal, And Unchangeable In Truth

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Conclusion

Old Testament Reading: Isaiah 11:1-9

New Testament Reading: Colossians 1:15-20

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Introduction

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

He Is The Head Of The Body, The Church

He Is The Beginning, The Firstborn From The Dead

He Is Preeminent Over Everything

Conclusion