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)

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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

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.    

Old Testament Reading: Isaiah 11:1-9

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

New Testament Reading: Colossians 1:15-20

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

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

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He Is The Head Of The Body, The Church

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

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

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

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

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

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

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

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

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

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

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

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

He Is The Beginning, The Firstborn From The Dead

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

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

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

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

He Is Preeminent Over Everything

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

…

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

Conclusion

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

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

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

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

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

the {firstborn} of all creation. 

(16) For by him all things were created, 

in heaven and on earth,

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

all things were created through him and for him. 

B – (17) And he is before all things

C – and in him all things hold together. 

B’  – (18) And he is the head 

of the body, the church. 

A’ – He is the [beginning], 

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

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

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

whether on earth or in heaven, 

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