Category: Advent

Well, the Christmas/Holiday/Advent season 2019 is about to conclude. The annual dropping of the Times Square Ball, located on the roof of One Times Square, will occur when the ball descends 141 feet (43 m) in 60 seconds down a specially designed flagpole, beginning at 11:59:00 p.m. ET December 31, and resting at midnight signaling the ending of one year and beginning of another. This year will also mark the concluding of one decade and beginning of another.

I trust your 2019 Advent season was filled with memorable occasions of worship, laughter, fellowship and friendship. It was for me and my family.

For some people I know, however, it was a season of tears, sadness and mourning because of the death of loved ones: expected and unexpected. It’s kind of hard to be wishing people a Merry Christmas or a Happy New Year, or hearing the same, when your heart is breaking, or has been broken.

However, it is into just such a world of death and destruction, sin and suffering, tears and sorrow that Jesus entered that first Christmas night some 2,000 years ago. There were people suffering the ravages of sin then as there are today. It is into just such a world that the good news of noel, Jesus is born was proclaimed and needs to be proclaimed again and again.

There is hope beyond the grave for all who are in Christ Jesus. Jesus Himself said in John 16:33, “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.”

As I wrote that last paragraph, on Wednesday, November 6, 2019 and quoted from John 16:33, a Michael W. Smith Christmas Song began playing on my Internet Radio Station. It was entitled Sing Noel. Sing Hallelujah. There are no coincidences. Here are the lyrics.

Come
Behold this child
In the manger
Gift of the Father’s
Great love
Angels are down
As His glory
Surrounds them
Starlight
From Heaven above.

Sing noel
Sing Hallelujah
God in us
Now come to dwell
Sing noel
Lift high His praises
Christ our Emmanuel
Christ our Emmanuel.

Lift up your heads
All
Who wander in darkness
Shine
For your light has come
Down through the ages
Though sins battle rages
Christ
The Messiah has won.

Sing noel
Sing Hallelujah
Come adore our baby
Sing noel
Lift high His praises
Christ come
To set us all free
Christ come
To set us all free.

Let every daughter
And son of the Father
Rise
On this Christmas night
Let every voice sing
All praise and rejoicing
Christ
Our redeemer is born.

Sing noel
Sing Hallelujah
All creation
Great and small
Sing noel
Lift high
His praises
Christ come
To save us all.

Sing noel
Sing Hallelujah
All creation
Great and small
Sing noel
Lift high
His praises
Christ come
To save us all.

Christ come
To save us all.

 Hallelujah! Happy New Year!

Soli deo Gloria!

  

 

 

 

 

 

 

¹⁴ 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, ¹⁵ and deliver all those who through fear of death were subject to lifelong slavery. ¹⁶ For surely it is not angels that he helps, but he helps the offspring of Abraham. ¹⁷ 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. ¹⁸ For because he himself has suffered when tempted, he is able to help those who are being tempted” (Hebrews 2:14–18)

In this penultimate article concerning the season of Advent, there are two words which stand out in today’s text. They are words destroy and deliver. They are both verbs, which means they are actions which, in the context, Jesus Christ actively accomplished. Let’s look at each word separately.

We do not often, if ever, associate the word destroy with Christmas. Yet, the writer of Hebrews explains that Jesus Christ partook of flesh and blood in His incarnation for the expressed purpose of dying a substitutionary death on the cross for sinners. Why? In order to destroy the one who has the power of death, that is, the devil.

The word destroy (καταργέω; katargeo) means to abolish, to wipe out, and to cause to come to an end. The end within this context of which the text is speaking is the devil himself. Jesus’ death on the cross not only provided the only way sinners could be justified in the sight of God, but also provided the only means by which our adversary, Satan, could be eternally vanquished.

In accomplishing this, Jesus delivers sinners from the fear of not only physical death but also from spiritual and eternal death. This fear of death, in all of its forms, resulted in lifelong slavery.

One commentator explains that, “Jesus had to become part of humanity, as in Psalm 8:4–6, to become a forerunner, a new Adam for humanity. Ancient literature often spoke of the terrors of death, although many philosophers claimed to transcend it. Jewish literature had already connected the devil and death, especially in the Wisdom of Solomon (which this author and his audience probably knew well); some later texts even identify Satan with the angel of death. Like Heracles in the Greek tradition and perhaps God the divine warrior of Jewish tradition (cf. Isaiah 26:19–21; 44:24–26), Jesus is the “champion” who has delivered his people.”

This brings us to the second word: deliver. To deliver (ἀπαλλάσσω; apallasso) means to release and to set free. Who has Jesus set free? The text says all those who feared death and therefore were in bondage to Satan. This freedom comes personally to the sinner by grace alone, through faith alone, in the person and work of Jesus Christ alone.

As one author has stated, “Still expounding Psalm 8:4–6, the writer reminds his readers that Christ acted as forerunner for God’s people (“Abraham’s seed”; cf. perhaps Isaiah 41:8–9) for the world to come, not for the angels. The Old Testament called Abraham’s chosen descendants “children of God”—(e.g., Deut.32:19; Hos 11:1). The writer is addressing Jewish Christians, members of a people who have long believed that a great destiny awaits them in the future. Christ is already exalted above the angels (2:7, 9), as his people will be in the age to come (2:5).

Therefore, in becoming a man Jesus Christ provided a satisfaction, by His substitutionary death, with respect to the wrath of God the Father upon sin and sinners alike. This satisfaction is called propitiation. Propitiation provides forgiveness because of the instrument which accomplished propitiation: Jesus Christ’ virgin birth, sinless life, substitutionary death and bodily resurrection.

Dr. John MacArthur writes, “The word (propitiation) means “to conciliate” or “satisfy.” Christ’s work of propitiation is related to his high-priestly ministry. By his partaking of a human nature, Christ demonstrated his mercy to mankind and his faithfulness to God by satisfying God’s requirement for sin and thus obtaining for his people full forgiveness. Cf. 1 John 2:2; 4:10.”

Although not a Christmas carol, the following song, entitled His Robes for Mine, beautifully expresses the purpose of Jesus coming to earth.

His robes for mine: O wonderful exchange!
Clothed in my sin, Christ suffered ‘neath God’s rage.
Draped in His righteousness, I’m justified.
In Christ I live, for in my place He died.

Chorus:
I cling to Christ, and marvel at the cost:
Jesus forsaken, God estranged from God.
Bought by such love, my life is not my own.
My praise—my all—shall be for Christ alone.

His robes for mine: what cause have I for dread?
God’s daunting Law Christ mastered in my stead.
Faultless I stand with righteous works not mine,
Saved by my Lord’s vicarious death and life.

His robes for mine: God’s justice is appeased.
Jesus is crushed, and thus the Father’s pleased.
Christ drank God’s wrath on sin, then cried, “’Tis done!”
Sin’s wage is paid; propitiation won.

His robes for mine: such anguish none can know.
Christ, God’s beloved, condemned as though His foe.
He, as though I, accursed and left alone;
I, as though He, embraced and welcomed home!

Soli deo Gloria!

 

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

From Colossians 1:15-19 we have examined that Jesus is “the image of the invisible God, the first born over all creation, that 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, Jesus is also before all things, and in him all things hold together. Additionally, He is the head of the body of Christ, which is the church along with being the beginning, the firstborn from the dead, that in everything he might be preeminent.” Jesus also possesses all the fullness of God was pleased to dwell.”

Today, we arrive at the final verse in this stirring hymn concerning the preeminence of Jesus Christ. Colossians 1:20 says, “And through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” The purpose of Jesus Christ incarnation 2,000 years ago was so that He would die on a cross and provide for sinners a substitutionary atonement by which regenerated sinners would be justified by grace alone, through faith alone, in the person and work of Jesus Christ alone, to the glory of God alone.

When the angel announced to the shepherds that Jesus had been born in the City of David, the angel said that Jesus was a Savior, Christ the Lord. After telling the shepherds where they could find the baby and His parents, the angel was joined with a multitude of the heavenly host who praised God saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!”

The sinner’s peace with God, which is the removal of enmity between the sinner and God resulting in reconciliation, is accomplished solely through the shed blood of Jesus on the cross. Jesus received from God the Father all of His wrath (Romans 1:18). Jesus’ death on the cross satisfied the righteous wrath of God so that God could be just and the justifier of the one who has faith in Jesus (Romans 3:21-26).

Romans 5:1 says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. “

Dr. John MacArthur writes that, “The Greek word for “reconcile” means “to change” or “exchange.” Its NT usage refers to a change in the sinner’s relationship to God. See Rom. 5:10 and 2 Cor. 5:18–21. Man is reconciled to God when God restores man to a right relationship with him through Jesus Christ. An intensified form for “reconcile” is used in this verse to refer to the total and complete reconciliation of believers and ultimately “all things” in the created universe (cf. Rom. 8:21; 2 Pet. 3:10–13; Rev. 21:1). This text does not teach that, as a result, all will believe; rather it teaches that all will ultimately submit (cf. Phil. 2:9–11). God and those he saved are no longer at enmity with each other.”

Remember the words, written by Charles Wesley, from the Christmas carol Hark! The Herald Angels Sing?

Hark! The herald angels sing,
“Glory to the new-born King!
Peace on earth, and mercy mild,
God and sinners reconciled.”
Joyful, all ye nations, rise,
Join the triumph of the skies;
With the’ angelic host proclaim,
“Christ is born in Bethlehem.”
Hark! The herald angels sing,
“Glory to the new-born King!  

Thank you Lord for reconciling this sinner, among many others, through the person and work of Jesus Christ.

Soli deo Gloria!

 

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation, that 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, Jesus is also before all things, and in him all things hold together. Additionally, He is the head of the body of Christ, which is the church along with being the beginning, the firstborn from the dead, that in everything he might be preeminent.” Today, we examine Colossians 1:19 which says, “For in him all the fullness of God was pleased to dwell.”  

 The phrase “for in Him” means that Jesus Christ is in union with something. That “something” is “all the fullness of God.” The word “all” (πᾶς; pas) means everything, the whole and the totality of any object. Jesus Christ is in complete and total union with the fullness of God.

The phrase “fullness of God” or literally “the fullness” (πλήρωμα; pleroma) means full measure and completeness. One can immediately see that the Apostle Paul is being emphatic in describing the deity of Jesus Christ in today’s text. He was saying that Jesus Christ is in complete and total union with the full measure and completeness of God.

Dr. John Walvoord explains that, “all the fullness,” means namely, of God, whatever divine excellence is in God the Father (Col 2:9; Ephesians 3:19; compare John 1:16; 3:34). The Gnostics used the term “fullness,” for the assemblage of emanations, or angelic powers, coming from God. The Spirit presciently by Paul warns the Church, that the true “fullness” dwells in Christ alone. This assigns the reason why Christ takes precedence of every creature (Colossians 1:15). For two reasons Christ is Lord of the Church: (1) Because the fullness of the divine attributes (Colossians 1:19) dwells in Him, and so He has the power to govern the universe; (2) Because (Colossians 1:20) what He has done for the Church gives Him the right to preside over it.”

 It is the complete completeness or fullness that was please to dwell in Jesus Christ. The phrase “pleased to dwell” means that it was the best thing for the fullness of God to dwell (κατοικέω; katoikeo) or to live and reside in the person of Jesus.

Dr. Don Carson comments that, “Jesus Christ is ‘the place’ in whom God in all his fullness was pleased to take up residence. All God’s qualities and activities—his Spirit, word, wisdom and glory—are perfectly displayed in Christ. Further, this indwelling in Christ ‘in bodily form’ (cf. 2:9) is not temporary but permanent. Since Christ is the one mediator between God and the world of humanity and has brought the Colossian Christians into a relationship with his Father, they need not fear those supernatural powers under whose control human beings were supposed to live. Neither need we be afraid of the same or similar powers in the present day.”

Thank you Jesus, Emmanuel, God with us.

Soli deo Gloria!

 

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation, that 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, Jesus is also before all things, and in him all things hold together. Jesus is the head of the body of Christ, which is the church. Today, we examine the latter part of Colossians 1:18 which says, “He is the beginning, the firstborn from the dead, that in everything he might be preeminent.”  

 The phrase, “He is the beginning” means that Jesus initiated the action, process, or state of being of when the beginning of the created universe began. In other words, Jesus is the one who began the beginning.

Jesus is also “the firstborn from the dead.” As we previously observed in the overall context, the word firstborn doesn’t just mean the first one born of one’s parents but rather the preeminent one in status and prestige. The hope for the Christian’s resurrection is founded upon the resurrection of Jesus Christ.

The result of Jesus being the preeminent One is so in everything He may receive and be recognized as having high rank and superiority.

Dr. John Walvoord writes that, “Christ is the Beginning (archē) and the Firstborn from among the dead (cf. Rev. 1:5). Christ was the first to rise in an immortal body (1 Cor. 15:20), and as such He heads a whole new order as its Sovereign (cf. “Firstborn” in Col. 1:15). Also Christ’s resurrection marked His triumph over death (Heb. 2:14; 1 John 3:8). He was the “Firstfruits” of those who die (1 Cor. 15:20) since, unlike others, He rose never to die again. He “was declared with power to be the Son of God by His resurrection from the dead” (Rom. 1:4). So He continues to live “on the basis of the power of an indestructible life” (Heb. 7:16). All this is so that in everything He might have the supremacy. Christ is given first place over all Creation. He is preeminent. The same eternal Logos (John 1:1) who “became flesh” (John 1:14) and “humbled Himself” (Phil. 2:8) is now “exalted” by God the Father “to the highest place” and has been given “the name that is above every name” (Phil. 2:9).”

Lewis Edson (22 January 1748 – 1820 in Woodstock, New York) was one of America’s first musical composers. He began working as a blacksmith, but soon after became a notable singer in his day. His most popular compositions were Bridgewater, Lenox and Green Field and were published in 1782 in the “Choristers Companion.” One of Edson’s hymns is entitled O, What a Preeminent Christ. The lyrics are as follows.

Oh, what a preeminent Christ!
You have the first place in all things.
Your name is above every name,
Exalted by God, Lord and King.
My portion is Yourself alone,
Allotted by God in the light.
I hold You as my Head today.
Lord, You are my focus, my life.

Oh, what a preeminent Christ!
My center, my hope, and my joy!
The power and wisdom of God!
The One I uniquely enjoy.
To grow up in You in all things,
I ask You to shepherd my soul.
Whatever You wish, Lord — amen.
I give You my heart as a whole.

Oh, what a preeminent Christ!
We look to Your coming again.
Your glory will fill the whole earth!
Your people will sound the Amen!
No darkness remains at the dawn
Of seeing Your glorious face —
We love Your appearing within;
Our God, our Beloved, what grace!

Soli deo Gloria and Merry Christmas.

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation, that 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 Jesus is before all things, and in him all things hold together. Today, we examine the first part of Colossians 1:18 which says, “And he is the head of the body, the church.”

 The phrase “and he is the head of the body, the church” is the theme of the Apostle Paul’s Epistle to the Colossians. When Paul said that Jesus is the head (κεφαλή; kephale) of the body, he meant that Jesus is the superior. He is presently and actively in authority and in charge. There are those in the church who often believe that they are in charge due to their position, power, wealth or popularity. The Bible says otherwise.

Jesus Christ is the supreme authority over the church. The word church (ἐκκλησία; ekklesias) refers to a congregation, or assembly. Paul referred to the church as the body. This common New Testament figure of speech refers to believers in Christ being joined together with each individual having a specific responsibility for the health and well being of the church. Paul develops this theme extensively in I Corinthians 12-14.

Dr. John Walvoord explains that, “Christ is the Head of the body, the church. Besides being the Lord of the universe He is also the church’s Head (cf. Eph. 1:22–23; 5:23). The reference here is to the invisible or universal church into which all believers are baptized by the Holy Spirit the moment they believe in Christ (1 Cor. 12:13). This work of the Spirit began on the Day of Pentecost (Acts 1:5; 2:1–2; 11:15–16). It is a special body in which there is “neither Jew nor Gentile” (Gal. 3:28) but a whole new creation of God (Eph. 2:15). The church is a “mystery … which was not made known to men in other generations” (Eph. 3:4–5; cf. Rom. 16:25–26; Col. 1:26).”

 What role and responsibility do you have within the Body of Christ? If you are not sure, begin praying to God for wisdom and insight as how you may serve Him and others (I Peter 4:10-11).

Soli deo Gloria and Merry Christmas.

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation.” Paul continued to write, “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.” Today, we examine Colossians 1:17 which says, “And he is before all things, and in him all things hold together.”

 Colossians 1:17 continues the theme of Jesus Christ exaltation by beginning with the coordinating conjunction “and.” The next phrase contains the two words, “He is.”  This means that Jesus Christ is presently and actively existing.

What follows Paul’s statement that Jesus Christ is presently existing are the words, “before all things.” In continuing the theme of Jesus’ preeminence, we see that Jesus existed prior to everything which exists. Dr. John Walvoord comments that, “The Son’s Creation includes “all” things in heaven and on earth, visible and invisible. These indicate the entire universe, both material and immaterial.”

 Not only did Jesus exist prior to everything which He created in the past, but in Jesus “all things hold together” in the present. The phrase hold together (συνίστημι; synistemi) means to come into existence in the past and continue to be in existence in the present and the future. All the created universe is in its proper place and arrangement due to the creative and sustaining work of Jesus Christ.

Dr. John MacArthur explains that, “Christ sustains the universe, maintaining the power and balance necessary to life’s existence and continuity (cf. Heb. 1:3).”

Hebrews 1:1-3 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, ² but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. ³ He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high.”

Songwriters Laura Story and Jesse Reeves wrote of Jesus Christ’s creative work and power in their song Indescribable.

From the highest of heights to the depths of the sea
Creations revealing Your majesty
From the colors of fall to the fragrance of spring
Every creature unique in the song that it sings
All exclaiming.

Indescribable, uncontainable,
You placed the stars in the sky and You know them by name.
You are amazing God.
All powerful, untameable,
Awestruck we fall to our knees as we humbly proclaim
You are amazing God.

 Who has told every lightning bolt where it should go
Or seen heavenly storehouses laden with snow
Who imagined the sun and gives source to its light
Yet conceals it to bring us the coolness of night
None can fathom.

 Indescribable, uncontainable,
You placed the stars in the sky and You know them by name
You are amazing God
All powerful, untameable,
Awestruck we fall to our knees as we humbly proclaim
You are amazing God.
You are amazing God.

Indescribable, uncontainable,
You placed the stars in the sky and You know them by name.
You are amazing God
All powerful, untameable,
Awestruck we fall to our knees as we humbly proclaim
You are amazing God.

Indescribable, uncontainable,
You placed the stars in the sky and You know them by name.
You are amazing God
Incomparable, unchangeable
You see the depths of my heart and You love me the same

You are amazing God.
You are amazing God.

 Soli deo Gloria!

 

 

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

To begin with, we have examined that Jesus is “the image of the invisible God, the first born over all creation.” Paul continued to write that, “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.”

 Paul wrote that by Jesus all things were created. While the apostle is not dismissing the active part God the Father and God the Holy Spirit had in creation, Paul’s emphasis is on the person and work of Jesus Christ. The work of Christ did not begin with His incarnation and three year ministry. Rather, Christ, as the second person of the Godhead, was also actively involved in the creation of the universe.

What did Jesus create? Note that the word created (κτίζω; ktizo) means to create something which had not existed before. That which had not existed before included all things in heaven and on earth including those things which are visible and invisible. From a single cell, to the highest mountain peak, Jesus created it all.

He also created government. This includes throne, dominions, ruler and authorities. These positions of authority not only refer to those which exist on earth but also those which exist in heaven. This includes the angelic host. These political institutions and positions of power are ultimately responsible to Him and for Him.

In chapter four of the Westminster Confession of Faith it states, “It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image, having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.”

The prologue of the Gospel of John (1:1-14) also affirms the active work of the Son of God, Jesus Christ, in creation. Meditate upon these familiar words.  “In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through him, and without him was not any thing made that was made” (John 1:1-3).

 “All Creatures of Our God and King” is an English Christian Easter hymn by William Henry Draper, based on a poem by St. Francis of Assisi. It was first published in a hymn book in 1919. While not considered a Christmas carol, it grandly speaks of God the Creator: Father, Son and Holy Spirit.

All creatures of our God and King
Lift up your voice and with us sing
O praise Him! Alleluia!
Thou, burning sun with golden beam
Thou, silver moon with softer gleam
O praise Him! O praise Him!
Alleluia! Alleluia! Alleluia!

Let all things their Creator bless
And worship Him in humbleness
O praise Him! Alleluia!
Praise, praise the Father, praise the Son
And praise the Spirit, Three-in-One
O praise Him! O praise Him!
Alleluia! Alleluia! Alleluia!

All the redeemed washed by His blood
Come and rejoice in His great love
O praise Him! Alleluia!
Christ has defeated every sin
Cast all your burdens now on Him
O praise Him! O praise Him!
Alleluia! Alleluia! Alleluia!

He shall return in pow’r to reign
Heaven and earth will join to say
O praise Him! Alleluia!
Then who shall fall on bended knee?
All creatures of our God and King
O praise Him! O praise Him!
Alleluia! Alleluia! Alleluia!

May the Lord’s truth and grace be found here.

Soli deo Gloria!

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. ¹⁷ And he is before all things, and in him all things hold together. 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. 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).

Balancing the Song of Christ’s Humility from Philippians 2:5-11 is the Song of Christ’s Preeminence from Colossians 1:15-23. Philippians 2:5-11 primarily addresses the doctrine of Christ’s humanity. Colossians 1:15-20 primarily addresses the doctrine of Christ’s Deity. Not only is Jesus Christ completely human, He is also completely God. Both doctrines are biblical and must be held together.

What does the Apostle Paul have to say about Jesus Christ, the eternal God/man? To begin with, Paul wrote that Jesus is “the image of the invisible God, the first born over all creation.”

 What did the apostle mean when he wrote “He is the image of the invisible God?” Within the context, the personal pronoun “He” refers to Jesus Christ. This is established in Colossians 1:1-14. What follows the pronoun is the present active state of being verb “is.” This means that Jesus presently and actively exists as someone.

What Jesus exists as is the image of the invisible God. The word image (εἰκών; eikon) refers to likeness or representation. God (θεός; theos) refers solely to the One, True God of the Bible. Though the Scriptures go on to say that God is invisible, Jesus revealed this God during His life on this earth.

Dr. John MacArthur writes, “The Greek word for “image” is eikōn, from which the English word “icon” derives. It means “copy” or “likeness.” Jesus Christ is the perfect image—the exact likeness—of God and is in the very form of God (Phil. 2:6; cf. John 1:14; 14:9), and has been so from all eternity. By describing Jesus in this manner, Paul emphasizes that he is both the representation and manifestation of God. Thus, he is fully God in every way (cf. Col. 2:9; John 8:58; 10:30–33; Heb. 1:8).”

Additionally, Paul also stated that Jesus is “the firstborn over all creation.” Please do not be confused. Paul is not stating that Jesus was a created being. Rather, the word firstborn (πρωτότοκος; prototokos) means to exist before. Paul is saying that Jesus Christ existed before creation. Jesus is the creator who created creation. This parallels John 1:1-14.

Dr. MacArthur further explains that, “The Greek word for “firstborn” can refer to one who was born first chronologically, but most often refers to preeminence in position, or rank (see Heb. 1:6; cf. Rom. 8:29). In both Greek and Jewish culture, the firstborn was the ranking son who had received the right of inheritance from his father, whether he was born first or not. It is used of Israel who, not being the first nation, was however the preeminent nation (cf. Ex. 4:22; Jer. 31:9). Firstborn in this context clearly means highest in rank, not first created (cf. Ps. 89:27; Rev. 1:5) for several reasons: 1) Christ cannot be both “first begotten” and “only begotten” (cf. John 1:14, 18; 3:16, 18; 1 John 4:9); 2) when the “firstborn” is one of a class, the class is in the plural form (cf. Col. 1:18; Rom. 8:29), but “creation,” the class here, is in a singular form; 3) if Paul was teaching that Christ was a created being, he was agreeing with the heresy he was writing to refute; and 4) it is impossible for Christ to be both created, and the Creator of everything (Col. 1:16). Thus Jesus is the firstborn in the sense that he has the preeminence (v. 18) and possesses the right of inheritance over “all creation” (cf. Heb. 1:2; Rev. 5:1–7, 13). He existed before the creation and is exalted in rank above it.”

Hebrews 1:1-3 says, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, ² but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. ³ He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high.”

Take time today to praise Jesus Christ for being the exact image of the invisible God and the preeminent One over all creation.

Soli deo Gloria!