His Word Today

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!

⁵ Have this mind among yourselves, which is yours in Christ Jesus, ⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷ but emptied himself, by taking the form of a servant, being born in the likeness of men. ⁸ And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. ⁹ Therefore God has highly exalted him and bestowed on him the name that is above every name, ¹⁰ so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, ¹¹ and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5-11)

What was the result of Jesus Christ’s humility? Exaltation. “Therefore God has highly exalted him and bestowed on him the name that is above every name” (Philippians 2:9). God the Father highly exalted Jesus and gave Him a name that is above every name. The humiliation by Jesus Christ was followed by the exaltation of Christ. These two doctrines are eternally linked.

The word exalted (ὑπερυψόω; hyperypsosen) means to give exceptional honor. It means to regard a person as possessing high status. The word bestowed (χαρίζομαι; charizomai) means to graciously and generously give with good will being the intention of the bestowal. In God the Father’s exaltation of God the Son, He has given the Son a name which is above every name. Christ’s new name is Lord. The Bible confirms that this is Jesus’ rightful title (Isaiah 45:21-23; Mark 15:1-2; Luke 2:1-11; John 13:13; 18:37; 20:28).

Dr. John MacArthur writes, “Christ’s exaltation was fourfold. The early sermons of the apostles affirm his resurrection and coronation (his position at the right hand of God), and allude to his intercession for believers (Acts 2:32–33; 5:30–31; cf. Eph. 1:20–21; Heb. 4:15; 7:25–26). Hebrews 4:14 refers to the final element, his ascension. The exaltation did not concern Christ’s nature or eternal place within the Trinity, but his new identity as the God-Man (cf. John 5:22; Rom. 1:4; 14:9; 1 Cor. 15:24–25).

The purpose of Jesus’ exaltation is “(Philippians 2:10-11)

To bow is a show of respect. It also refers to the worship of God “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Everything, including those in heaven, on earth and in hell will bow the knee to Christ. Additionally, not only will everyone bow the knee but they also will verbally confess or acknowledge the truth that Jesus Christ is Lord. Some will confess out of love. Others will confess under duress. However, all will confess that Jesus is the sovereign Lord of the universe. Ultimately, this will be for the glory of God.

Dr. R C. Sproul writes that, “When we consider the nativity of Jesus, it is easy to focus our attention on the sheer impoverishment that went with His being born in a stable and in a place where He was unwelcome in the resident hotel or inn. There was an overwhelming sense of debasement in the lowliness of His birth. Yet, at the very moment that our Lord entered humanity in these debasing circumstances, just a short distance away the heavens broke out with the glory of God shining before the eyes of the shepherds with the announcement of His birth as the King.” 

Dr. Sproul continues by stating, “God the Son humbled Himself in the incarnation not as an end in itself but in order to be exalted above all else, thereby achieving our highest good (Phil. 2:5–11). He did not achieve an exalted state that He lacked prior to the incarnation, for as God He has always been the most exalted One. But in pursuing the way of humiliation for His people, Jesus Christ, the incarnate Son of God, gained as a gift the exaltation that was His by nature, giving us no reason to doubt the glory of the God-man.”

One the clearest ways for believers in Christ to honor and glorify God is by humble service. Humility begins with each believing sinner acknowledging that if it were not for God’s sovereign grace, we would have remained helpless in our sin. Broken and helpless people will truly give thanks to the One who healed them of their brokenness and lifted them from their helpless estate.

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

Soli deo Gloria!

⁵ Have this mind among yourselves, which is yours in Christ Jesus, ⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷ but emptied himself, by taking the form of a servant, being born in the likeness of men. ⁸ And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. ⁹ Therefore God has highly exalted him and bestowed on him the name that is above every name, ¹⁰ so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, ¹¹ and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5-11)

How did the Lord Jesus Christ demonstrate the attribute and characteristic of humility? The Apostle Paul listed several significant ways in which our Lord demonstrated this fundamental character trait for the believer in Christ. Today, we examine three more characteristics of humility from Philippians 2:8.

The Apostle Paul writes, “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” What do these three statements in Philippians 2:8 mean?

“And being found in human form.” The phrase “and being found” referred to Jesus, in His humanity, experiencing and discovering something. What He experienced was that the sinless Son of God, the second person of the Godhead, the creator of the universe was also human. He had taken upon Himself humanity. What a humbling experience.

However, the Apostle Paul continued to say that Jesus humbled himself even more. He did so by “becoming obedient to the point of death.” Jesus was not only obedient to the Father’s will be becoming incarnate, He would continue to display perfect obedience by dying on behalf of sinners. Obedience (ὑπήκοος; hypekoos) means to submit and conform to a standard. The standard to which Jesus submitted and conformed was the Father’s will.

How far would Jesus conform to the Father’s will? The text says, “to the point of death.” The word death (θάνατος; thanatos) refers to death by execution. What type of execution does the Apostle Paul have in mind? The text continues to say, “even death on a cross.”

It should be noted that death by crucifixion was not only an extremely painful way to die, but also it was degrading and personally humiliating. One commentary states that, “Judaism prized obedience to the point of death in stories about its martyrs. Crucifixion was the most degrading form of execution, reserved for non-Roman criminals who were slaves or free persons of the lowest status.”

In an article entitled Humiliation and Exaltation, Dr. R. C. Sproul writes, “Shame and embarrassment are feelings and experiences that occur to us in various degrees. The worst kind of shame, the most dreadful form of embarrassment, is that which results in utter and complete humiliation. Humiliation brings with it not merely the reddened face of embarrassment but also the sense of despair as we lose our dignity and our reputations are cast into ruin. Yet it was precisely into this domain of shame and humiliation that our Savior came voluntarily in the incarnation. The popular hymn, “Ivory Palaces,” depicts this descent from glory—the Son of Man’s voluntary departure from the ivory palace that is His eternal dwelling place. He chose willingly to make Himself of no reputation, to become a man and a servant, obedient even unto death. It is this humiliation that Christ willingly accepted for Himself, which stands at the beginning of the entire progress that He travels on His road to glory and to His final exaltation. The progress, as the New Testament traces it, is one that moves from humiliation in the birth of Jesus to His exaltation in His resurrection, ascension, and return.”

However, we know from all four gospel accounts of Jesus’ death that there were two other men, criminals, who Rome condemned to be executed along with Jesus. What made Jesus’ death on a cross any different from those who were crucified alongside Him?

Galatians 3:13-14 says, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— ¹⁴ so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.”

Romans 5:7-10 says, “⁷ For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— ⁸ but God shows his love for us in that while we were still sinners, Christ died for us. ⁹ Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. ¹⁰ For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.”

I John 4:7-11 says, “⁷ Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. ⁸ Anyone who does not love does not know God, because God is love. ⁹ In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. ¹⁰ In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. ¹¹ Beloved, if God so loved us, we also ought to love one another.”

Jesus’ death was a substitutionary death on behalf of sinners. Sinners such as you and me.

Dr. R. C. Sproul writes, “Being perfectly holy, our Creator cannot tolerate sin. He cannot even look upon it, not in that He cannot see it but that He cannot see it and allow it to go unpunished (Hab. 1:13). For us to be reconciled to God, our sin had to be dealt with. The sins of men and women had to be atoned for, and this had to be done by a man, for only a human being can atone for the sins of other human beings. The Son of God—as a man—atoned for the sins of His people, bearing the punishment—the curse—we deserved in His person.”

Dr. Sproul continues to say that, “If God were to give us what we earn, what we deserve, we would perish from His wrath, but thanks be to God that He gives to us what was earned by His Son. Jesus got what He did not deserve; we got what He did deserve—the righteousness that is by faith.”

Jesus Christ’s humble act of obedience in bearing God’s wrath gives believers the greatest blessing, namely, eternal blessedness. Let us praise and thank Him for His blessedness today.

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

Soli deo Gloria!

 

 

 

 

⁵ Have this mind among yourselves, which is yours in Christ Jesus, ⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷ but emptied himself, by taking the form of a servant, being born in the likeness of men. ⁸ And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. ⁹ Therefore God has highly exalted him and bestowed on him the name that is above every name, ¹⁰ so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, ¹¹ and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5-11)

How did the Lord Jesus Christ demonstrate the attribute and characteristic of humility? The Apostle Paul listed several significant ways in which our Lord demonstrated this fundamental character trait for the believer in Christ. Today, we examine three more characteristics of humility from Philippians 2:7.

The Apostle Paul writes that Jesus, “emptied himself, by taking the form of a servant, being born in the likeness of men.” What does it mean when Paul writes that Jesus (1) emptied Himself; (2) took the form of a servant; and (3) was born in the likeness of men?

The phrase “emptied Himself” contains an active verb “(κενόω; kenoo).” This means that whatever Jesus did He accomplished Himself. The word emptied means to divest oneself of a position of high rank. The result of this self-imposed emptying is that the individual in question relinquishes all privileges and prerogatives with such status or tank. Jesus Christ did not cease to be God when He became human, but rather voluntarily suspended the usage of His attributes as God. In other words, when Jesus Christ became a man, a true human being He divested Himself of His magnificent glory but not His deity.

Consider Jesus’ High Priestly Prayer from John 17:1-10. “When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, ² since you have given him authority over all flesh, to give eternal life to all whom you have given him. ³ And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. ⁴ I glorified you on earth, having accomplished the work that you gave me to do. ⁵ And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. ⁶ “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word. ⁷ Now they know that everything that you have given me is from you. ⁸ For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me. ⁹ I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours. ¹⁰ All mine are yours, and yours are mine, and I am glorified in them.” 

Dr. John MacArthur writes, “From this Greek word comes the theological word “kenosis”; i.e., the doctrine of Christ’s self-emptying in his incarnation. This was a self-renunciation, not an emptying himself of deity nor an exchange of deity for humanity. Jesus did, however, renounce or set aside his privileges in several areas: 1) heavenly glory—while on earth he gave up the glory of a face-to-face relationship with God (the Father) and the continuous outward display and personal enjoyment of that glory (cf. John 17:5); 2) independent authority—during his incarnation Christ completely submitted himself to the will of his Father;3) divine prerogatives—he set aside the voluntary display of his divine attributes and submitted himself to the Spirit’s direction (cf. Matt. 24:36; John 1:45–49); 4) eternal riches—while on earth Christ was poor and owned very little (cf. 2 Cor. 8:9); and 5) a favorable relationship with God—he felt the Father’s wrath for human sin while on the cross (cf. Matt. 27:46; see note on 2 Cor. 5:21).”

Secondly, the phrase “took the form of a servant” The verb “taking (λαμβάνω; lambano) is also active. Jesus Himself took hold of or acquired the form (μορφή; morphe) nature and character of a servant (δοῦλος; doulos) or slave.

Dr. John Walvoord writes that, “The very nature of a servant” certainly points to His lowly and humble position, His willingness to obey the Father, and serve others. He became a man, a true human being.”

Thirdly, the statement “being born in the likeness of men” means that Jesus personally became a human being. His humanity was just like other individual except that He remained sinless (2 Corinthians 5:21; Hebrews 4:15).

Why did Jesus do this? Why was it necessary for Jesus to become a human? Hebrews 2:14-18 says, ^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.”

I am again reminded of Charles Wesley’s wonderful Christmas carol which sheds a lyrical and musical insight into Jesus’ incarnation.

Christ, by highest Heav’n adored;
Christ the everlasting Lord;
Late in time, behold Him come,
Offspring of a virgin’s womb.
Veiled in flesh the Godhead see;
Hail th’incarnate Deity,
Pleased with us in flesh to dwell,
Jesus our Emmanuel.                                                                                                                    Hark! The herald angels sing,
“Glory to the newborn King!”

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

Soli deo Gloria!