Sermons from the Epistle to the Colossians

THE GLORY OF CHRIST TO THE CREATION

COLOSSIANS 1:15-17

JULY 18, 1999

One of the common problems facing missionaries in South America, Asia and other areas, is that of blending orthodox Christianity with local superstitions, taboos, and cultural beliefs which have been passed along for centuries. Many people in village areas will find it difficult to trust in Jesus Christ alone for salvation and daily life. I'm not sure that this problem has been isolated to villages of South America, the Caribbean, or Asia. It seems to be an issue even in our own cultural setting. For anytime there is a dissatisfaction with the purity of the gospel of Christ and the biblical revelation concerning him in preference to a subtle dependence upon angels, legalistic superstitions, extra-biblical experiences or special secrets of spirituality, you have the same situation. It is in these kinds of settings that you have the greatest danger for the spread of heresy and the greatest discouragement for young believers who think Christ is not wholly sufficient.

While the names were changed, the situation was the same at Colossae. The influence the group of antagonists was having over these young believers was causing them to look to things other than the sufficiency of Christ. Some were doubting their salvation. Some were seeking after angelic help and visions. Some were trying to enter into mysterious knowledge and secrets. All were failing to see the great sufficiency of Jesus Christ in both his person and work. So how does Paul seek to correct their faulty thinking? He repeats for them a first-century hymn, made up of two stanzas and a connecting chorus. Hymns were used even in pagan religions in the worship of their gods (Joe Nesom, Be Sure What You Believe, 136-137). Numerous places in the New Testament provide what most scholars agree are portions of ancient hymns, including Philippians 2:5-11. Who composed the hymns is unknown, though it could have been some of the apostles. That the church was familiar with them is certain. It is in the repetition and believing of known truth which will help them get back on solid footing spiritually. No wonder the apostle instructs the church to "admonish one another with psalms and hymns and spiritual songs" (3:16). They help the church keep focused on Christ.

I think we must give some thought to the use of a hymn at this juncture in Paul's instructions, to help us understand the great value of hymns which have been given to the church today.

(1)   It shows the high value placed on the hymnody of the early church.

(2)   It shows the excellence of content as a means to instruct the church.

(3)   It is demonstrative of truth which qualifies as that which enables the church to worship, focusing upon the reality of Christ.

(4)   It shows the value of repetition in hymnody for teaching the church.

(5)   The blending of the hymn with clear theological instruction and exhortation (preaching) helps us to see the union of

       hymn-singing and sermons in worship.

(6)   A passionate, lively singing of Christ-centered hymns helps to seal the believer from falling prey to false teaching.

With these things in mind, let us consider how Paul's answer to the dilemma of Colossae was not a new program or novel plans. It was to set before them the supremacy and sufficiency of Jesus Christ. It is as we live in the reality of Christ's supremacy and sufficiency that we can go forward faithfully in all the Christian life.

I. The Creator's Identity v. 15

Colossians 2:16-19 gives us some insight on how this church was seeking for sufficiency in living before God everywhere but in Christ. Here is Paul's simple thrust: you are trusting in things which are not sufficient; why not trust in the one who created everything? Notice that Paul says of Christ, "He is the image of the invisible God, the firstborn of all creation." What does he mean by "the image of the invisible God"? When we think of image, we normally have in mind a copy of something. In our thinking an image is not the reality, only a copy of it. A photograph is an image captured of some reality, maybe a sunset or mountain scene. It is not actually the sunset or mountain scene but an image of it. But what may be true in our language can be completely different in a 2000-year-old language. Indeed, that is the case here. The word image (ikon) originally implied form or appearance. In Greek thought an image shares in the reality of what it represents (Linguistic Key 567). The symbol brought into focus the actual presence of the object it represented, that's why J. B. Phillips translates it as "visible expression" (Melick, NAC 215).

What Paul explains is that Jesus reveals something which is invisible: God. How can we see God? John declared that no man "has seen God at any time." Why? Because God is a spirit and spirit is invisible to the human eye (John 4: 23-24). But John goes on and explains that Christ, "the only begotten God who is in the bosom of the Father, He has explained [exegeted] Him" (John 1:18). "The point is that," as Rick Melick explains, "in Christ the invisible God became visible. He shared the same substance as God and made God's character known in this earthly sphere of existence" (NAC 215). The antagonists of Colossae taught that Jesus was not God; he was an emanation from God in the same way that the rays of the sun are emanations from the sun. Paul says "no indeed." Christ reveals the invisible God to us! Therefore, Christ is of the same substance as God. "When Christ is called the image of God...all the emphasis is on the equality of the image with the original (G. Kittel quoted by Peter Lewis, The Glory of Christ, 259).

The writer of Hebrews uses a similar term to express this same idea concerning Christ as God. "And He is the radiance of His glory," i.e. the visible evidence of God's glory which cannot be contained; "and the exact representation of His nature, and upholds all things by the word of His power" (which is parallel to "in Him all things hold together"). Here the ancient term refers to "an exact reproduction" of the substance or essence of God (Linguistic Key 664). So Paul is not speaking of one who is only a frail example of what God is like. Nor is he referring to one who is merely God-like in character but not in nature. Instead, he tells the Colossians to see Christ for who He is, He is God that has been made visible to humanity! The concern at this point in the hymn is not to show the redemptive work of God the Son. This comes later. For now he wants the Colossians to see the relationship of the creator to the world. So he adds, "the firstborn of all creation." What is meant by this term? First, by process of elimination, we must demonstrate that he does not mean that Jesus is the first created being, and having been created, he became the agent to create others. This is the error of modern Jehovah's Witnesses, which is a revival of the ancient 4^th century Arian heresy. The context easily clarifies this, "for by Him all things were created." He did not write, "by all other things were created" or "He created everything except Himself." Paul clearly points out that whatever is in the visible realm and the invisible realm, Christ has created. He therefore could not himself be created! As John adds, "All things came into being through Him, and apart from Him nothing came into being that has come into being" (1:3).

The term "firstborn" was used in the Old Testament to express honor, rank and respect (see Deuteronomy 21:17, Ezekiel 4:22). Psalm 89:27 uses "firstborn" to express the uniqueness of the place of Israel's king in the economy of nations (TDNT VI 878). The emphasis in our text points to the rank of Christ in relation to all creation, especially as he explains in the next verse (16) that He created everything. Melick tells us that, "the term 'firstborn' distances Jesus from creation rather than subsumes him under it" (NAC 217). In other words, He was not part of creation, but is above it. Now, let's bring this into the practical realm Paul addressed. The Colossians were giving more priority to angels than to Christ. Angels were mere creatures, which owe to Christ the honor, dignity, and rank as God the creator. So why spend your energies and passions seeking after something that is subservient to Christ? Glory in Him for His revelation of God and His position over all creation.

II. The Extent of His Creation v. 16

"For by Him [or in Him] all things have been created in the heavens and upon the earth, that which is visible and that which is invisible, whether thrones, whether ruling powers, whether rulers, whether authorities; all things have been created [perfect passive] by Him and for Him [or through Him and unto Him]" (literally). We must see Christ as the sphere of all creation. This is noted by the first preposition, "for by Him" or more literally, "for in Him." Here, "in him" is placed in the emphatic position. He is the "sphere" within which creation takes place (Bruce, NICNT 61). It parallels Genesis 1:1. "In the beginning, God created the heavens and the earth." Does this not help us to see that the only way we can find our purpose for existing must be in the sphere of relation to him who decided to create us? This flies in the face of the common philosophical concept of creation, that God was distanced from any involvement in creation (Deism). Only an emanation from him could do such work among lowly creatures. Paul rejoins, indeed, it was Christ's very idea that you were created. He was intimately involved in your existence. It was not only Christ's idea, but He also served as the actual agent of creation. Note the repetition of Christ as having created all things. Nothing escaped his care and design. The repetition and building of one prepositional phrase upon another aims to help these believers see that Christ really is God who really is the creator. They were to dwell upon this reality and see their folly of setting their affections on mere creatures.

In case there was some confusion, Paul explains that the extent of Christ's creation covered everything, the visible and the invisible, that which exists in the earthly realm and that which exists in the heavenly realm. The curious group of "thrones or dominions or rulers or authorities" points to either angels or spirit beings or both. Paul does not clarify this, though he typically uses the latter two in reference to evil spirits. The point he makes is clear - whether it is a helpful angel or a terrorizing spirit, they are all mere creatures. So do not set your attention upon them. Look instead to the creator who has revealed Himself to you. As Moule put it, "The cumulative effect of this catalog of powers is to emphasize the immeasurable superiority of Christ over whatever rival might, by the false teachers, be suggested" (quoted by Melick 220). Where do we put this together in our lives today? One thing, over the past few years there has been an obsession with angels. People are depending upon images of angels for some kind of benefit. They ask angels to do things in their lives. In their talk, they speak of angels being a comfort to them. This is a complete misdirection. Yes, the angels are ministering spirits sent to serve the saints, but it is God's business on when and where angels are dispatched. That is never our call! Instead, see that your need is not for a mere creature! It is for Christ the Creator! Or how about the new religious devotion to nature that seems to be a quick excuse for not seeking Christ? Some who claim to be Christians are more in love with nature or recreation than the creator. Or how about issues of cultural Christianity which substitute for Christ? Do you see that He must have the preeminence in your life?

III. Purpose of His Creation v. 16c

In the face of the antagonists trying to persuade the Colossians to seek the help of angels or appeasing and worshiping spirits or doing some act of obedience to the created order, he sets forth boldly why we, or anything, exist: "through Him and unto Him all things have been created." Paul reiterates Christ as the agency of creation, for He is indeed the Creator. The language clearly shows that He Himself was not part of this created order, rather He was "the Mediator" or agent of creation. The language of the prepositions is strikingly similar to Romans 11:36, which would point to a co-equality in the Godhead. Since all things have been created "by Him," then that should cause us to look to Him to understand what purpose we have in life. None of us are accidents. Some struggle to the point of despair and even suicide because they can find no reason for their existence. If we are to understand life, then there is only one person to whom we can look for the answer: Jesus Christ, our Creator.

Kent Hughes tells the story of a South American company that bought a fine printing machine from a U.S. firm. Upon arrival and assembling the press, the workmen could not get it to work properly. They used their best personnel, but to no avail. After wiring the U.S. firm of the urgent need, they thought it best to send the man who designed the press to solve the problem. When he arrived in South America, the officials were skeptical, thinking the man to be much too young and inexperienced. They cabled the manufacturer: "Your man is too young; send a more experienced person." The reply came back: "He made the machine. He can fix it!" I wonder if some among us have been skeptical of Christ, thinking that He is too distant from you, too far removed from your problems to know how to make sense of your life. I remind you: He made you. He can satisfy you as you never dreamed possible!

Everything that exists is the result of the creative command of Christ and no other. That is the intention of the verb "has been created." The passive voice of the Greek points yet again to Christ as the creator. The perfect tense shows that it is a complete work, finished at creation but with the results of those six days of creative energy fulfilling all that will ever exist, even to the most minute particle spinning in an atom. This kind of Creator can give sense to your life. Creation has a stated goal: "for Him" or "unto Him." Curtis Vaughan expresses this well.

"Creation is 'unto' Christ in the sense that He is the end for which all things exist, the goal toward whom all things were intended to move. They are meant to serve His will, to contribute to His glory...Their whole being, willingly or unwillingly, moves...to Him; whether as blissful servants, they shall be as it were His throne; or as His stricken enemies, His footstool" (S.G.C. 40, quoting H.C.G. Moule 78).

Nothing in the universe can be satisfied while trying to escape Christ or ignoring Him, or living contrary to His will. Regardless of the response, Christ will be glorified by all creation, whether by redeeming love or holy judgment. Have you truly turned to the Creator and sought his face, asked for his mercy?

IV. Declaration to His creation v. 17

The first stanza to the hymn has ended and now what we might term the refrain (v. 17) points back in concise declaration the practical applications, before pointing ahead (v. 18) to Christ as Redeemer. "And He Himself is before all things and in Him all things hold together." The emphatic "He Himself" sets the stage for us to see Christ as "preeminent." "Before all things" has two simple implications. First, we are reminded once again of the pre-existence of Christ. While none of us may even question his eternal pre-existence, with the growing Gnostic sentiments in the first two centuries, this was a major issue in the church for 350 years! Imagine debating this truth, questioning it, then trying to make sense of the cross. It was passages like this one that provided a needed anchor for the church, as it seemed to be shifting in the waves and winds of doctrinal heresy. Perhaps one of the big dangers in our day is downplaying or ignoring this truth so that our view of Christ is far too low. May our anchors rest firmly upon this truth as well, for without it, we must sacrifice the sufficiency of the work of Christ. Second, since He is pre-existent, He should also be preeminent in our lives. That's another way of saying He should have first place in everything for us. I would remind you that he openly addresses all creation in this first stanza. All people owe Jesus Christ their utmost affection, devotion, and submission.

For an additional reason to respond to Christ and to trust gladly in His sufficiency, we are reminded, "and in Him all things hold together." The word implies continuance, endurance, existence, coherence. The verb tense shows that He has been holding everything together since creation and will continue to do so. These believers were not living by a blind fatalism, or at least they shouldn't be. The providence of Christ sovereignly overrules all of life. The delicacies of the ecosystem are held together by Him. The balance of nature in the plant and animal world is ordered by Him. Every moment of every day He keeps the heavenly bodies sustained in their orbits. He overrules the affairs of human history. There have been numerous times in which it seemed that the last witness to divine truth would be snapped out of existence and our world would plummet in darkness. In those times He raised up a Daniel (during the exilic period) or a Samuel (at the end of the judges) or a Jeremiah (before Jerusalem's fall) to His glory. Just when the Roman Empire was most intense in its persecution, the empire turned to Christianity. In the darkness of the medieval church, John Wycliffe rose as a bright morning star for the gospel.

Here is the simple application. If Christ sustains both the natural order and the affairs of men, then how can I question His sufficiency for my salvation through His substitutionary death? And how can I think He is inadequate in my daily walk?

Conclusion

Are you yet unbelieving? Then look to Christ our creator who has also given Himself as our Redeemer. Are you a believer struggling with the issues of life? Then look to our Christ. We have no impotent religious figure before us, but the Almighty Creator and the Redeemer of sinners. Trust in His sufficiency in all He has accomplished for you.

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