The Spirit has affirmed the cause of our salvation – God the Father. It is He who has qualified us to participate in the inheritance – the “things He has prepared for them that love Him” (1 Cor 2:9). He delivered us from the power of darkness, in which we were hopelessly held. Having taken us from the power of darkness, He transferred us into the kingdom of His dear Son. This is the Lord’s doing, and it is marvelous in our eyes!

THE HIGHER VIEW

            This is the high view of our salvation. At this point the Spirit is dealing with Divine causes. It is imperative that the people of God consider their salvation from the proper perspectives. For some, the primary approach is what men must do to be saved. To be sure, there are things that men must do to be saved. Our experiential entrance into the Kingdom will be expounded in the second chapter of this book. That entrance is not minimized. The cause for it is to be expounded.

            However, unless salvation can be viewed from this higher perspective, confidence and assurance will not be realized. Confidence and assurance are the daughters of faith – and faith must rest upon what God has done, NOT what we have done. The source of your confidence cannot be your obedience, even though that obedience is absolutely essential. Confidence, which is “the full assurance of faith” (Heb 10:22), must be in God Himself. For this reason, the Apostle does not begin by referring to how they received the Word, or to their obedience. Rather, he begins by affirming their salvation is of God. This is a consistent manner in Apostolic writings.

✙     ROMANS. First they are referred as “the called of Jesus Christ,” “beloved of God,” and “called to be saints” (1:6-7).

✙     CORINTHIANS. He begins by saying they are “sanctified in Christ Jesus” and “called to be saints” (1 Cor 1:2; 2 Cor 1:2).

✙     GALATIANS. Christ “gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father” (Gal 1:4).

✙     EPHESIANS. God the Father blessed us with “all spiritual blessings,” in heavenly places Christ, and chose us in Him (Eph 1:3-4).

✙     PHILIPPIANS. God, who had begun the work in them, would “perform it until the day of Christ” (Phil 1:6).

✙     COLOSSIANS. They had a “hope in heaven” that was laid up for them in heaven, as the Gospel announced (Col 1:5).

✙     THESSALONIANS. Paul knew “their election of God” (1 Thess 1:4).

✙     TIMOTHY. Paul opens by referring to “God our Savior, and Lord Jesus Christ, which is our hope” (1 Tim 1:1).

✙     TITUS. Paul first refers to the “hope of eternal life, which God, that cannot lie, promised before the world began” (Tit 1:2).

✙     HEBREWS. Paul begins with a stirring declaration of God speaking to us through His Son (Heb 1:2-3).

✙     PETER. Writing to scattered believers, Peter speaks of them as being elected “according to the foreknowledge of God, through the sanctification of the Spirit unto obedience” (1 Pet 1:2). His second letter affirms they had obtained like precious faith through the righteousness of God (2 Pet 1:1).

✙     JOHN. John begins by affirming the reality of, and fellowship with, the Father and the Son (1 John 1:1-3).

✙     REVELATION. This book begins with John’s proclamation of Christ, and the record of his exposure to the glorified Savior (Rev 1:1-19).

            It is not comely for the emphasis of any preacher or teacher to be placed upon what men do. The accentuation must be placed where it belongs – on the Father and the Son, and what they have done. Within that context honest and good hearts will not hesitate to do what is required of them.

            The responsibilities of men can only be properly understood within the greater light of the persons of the Father and the Son. I am personally appalled at the meager level of the knowledge of God and of the Son of God that is found in the average church, or heard from the average preacher. It is indicative of the serious spiritual malady that is afflicting Western Christianity.

THE FOCUS OF CHRIST’S MINISTRY

            Jesus Himself set the precedent for emphasis by declaring He alone could reveal the Father (Matt 11:27; Lk 10:22). In fact, Jesus is primarily the expositor of God. It is affirmed, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him (the Father)” (John 1:18). Christ affirmed He only did what He saw His Father doing (John 5:19). He said the Father loved Him and showed Him everything He was doing (John 5:20). He also declared the ultimate honor went to the Father: “That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him” (John 5:23).

            He traced everything He did back to the Father, declaring the Father sent and commissioned Him (John 12:49), and taught Him (John 8:28). In fact, the purpose for coming to Jesus is to ultimately come to the Father (John 14:6). Jesus always kept these things before the people. He told men what they were to do, but that was not His emphasis. He showed compassion on the sick and afflicted, but that was not His emphasis. The truth of the matter was that men did not understand God. Those who heard Jesus with any degree of understanding sensed the heart of His message. That is precisely why Philip said “Show us the Father” (John 14:8). Christ’s answer to him confirms He was truly the expositor of God, both in His Person, and in His teaching: “he that hath seen Me hath seen the Father” (John 14: 9).

THE SON MUST BE EXPOUNDED

            There is a need to expound the person of Christ Jesus, just as Jesus expounded the Father. God could not be understood academically, and neither can His Son, Jesus Christ the Lord.

             Paul once said he counted “all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Phil 3:8). The fellowship of Christ into which we have been called (1 Cor 1:9) can be no deeper than our knowledge of Him. No person can have a close and productive walk with a Christ who is not known. Thus, the need to declare Him, preach Him, and expound Him.

            There is another reason that mandates the need for the proclamation of the Son of God. Jesus Himself set before us the stark realities concerning knowing Him. “All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him” (Mat 11:27). That is a most arresting statement. It takes the matter of knowing Christ out of the realm of academics, and puts it into the realm of the Spirit. If God is not personally involved in the matter, no person will know who Jesus really is, and thus will not come to Him.

False Christs

            There is such a thing as “false Christs” (Matt 24:24). These are not always self proclaimed “Christs.” Paul spoke of those who delivered the message of “another Jesus,” “another spirit,” and

“another gospel.” “For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him” (2 Cor 11:4). Consider what the Apostle said. He warned of those who preached “another gospel” – a message that spoke “another Jesus,” and promised “another spirit” could be received.

            The Apostle preceded this statement by saying, “But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ” (2 Cor 11:3). That is, one of Satan’s chief delusive tactics is the fabrication of “another Jesus” – one who bears the same name as the real Jesus, and claims to be God’s Son.

            Speaking through the Apostles, God has identified the real Jesus – His only begotten Son. He has spoken specifically about His Person, accomplishments, present activity, and future coming. Furthermore, the Father works through this message to draw people to the real Christ. Jesus said, “No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day” (John 6:44). And again, “Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father” (John 6:65).

            As the message of the Gospel is preached and expounded, a proper view of Jesus is being promoted. It is being brought within the reach of men. Working through that word, the Father draws people to the Son. This is why Jesus will not cast away those who truly come to Him. Such precious souls are being given to Him by the Father. That is why Jesus said, “All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out” (John 6:37).

Within the Context of Truth

            God always works within the context of truth. Satan always works within the framework of the lie. A false Christ provides an opportunity for the devil to work – not God. There is a gospel through which Satan works. The apprehension of the true Christ, however, is evidence of the working of God, and a guarantee that He will continue to work. It is the Father who draws us to the Son. That is the rationale behind the following proclamation of Jesus Christ, which expands the horizon of truth.

   THE IMAGE OF THE INVISIBLE GOD

            “ ^1:15a Who is the image of the invisible God . . . ” We now enter a most lofty proclamation of the Person of Christ. This is what Jesus IS in His redemptive capacity. This is God’s “dear Son.” It is the same Person who “in the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). This is the One who was “in the form of God,” and “did not regard equality with God a thing to be grasped,” ^NASB or clung on to (Phil 2:6). His “goings forth have been of old, from everlasting” (Mic 5:2). Existing with the Father before the foundation of the world, He “had” a “glory” that has never been seen in this world. In fact, it will only be seen in the world to come (John 17:5). While He was in that inexplicable glory, He volunteered for enter the world in a specially prepared body, in which Divine requirements would be carried out. Those requirements would require His death for the sins of the world (Heb 10:5-10).

            The exposition of Jesus that is given in Scripture always relates to His humanity. There is no extended teaching concerning His Person prior to Him coming into the world. Enough is said of Him to ensure us He is, in fact, “God manifest in the flesh” (1 Tim 3:16), and that He is the creative Source of all things (John 1:3). The thrust of the teaching, however, refers to what was involved in Him coming into the world, what He did while in this world, how He died, was raised, and exalted to the right hand of God, It concerns what He is doing now, and how He will come again and judge the world. These all pertain to His humanity.

            It is not that this is all there is to Him. Rather, it is because there is no other way in which He can be properly understood. Also, He is presently bringing “many sons to glory” (Heb 2:10) as the risen, glorified, and enthroned “Man Christ Jesus” (1 Tim 2:5). Therefore, the Spirit will declare who and what Jesus is NOW, for that bears directly upon the matter of us getting to glory.

IMAGE

            “Who is the image . . . ” All of the major versions of Scripture read the same: “who is the image.” The New Living Translation reads, “Christ is the visible image.”

Etymologically

            Etymologically, the word “image” means “an image, figure, or likeness.” ^THAYER It comes from the Greek word eivkw.n (ei-kon), which is used in at least form six times in Scripture.

Coins

            Two of them are found when Jesus asked whose “image” was found on the local coins (Matt 22:20; Mk 12:16).

Man

            One is found in First Corinthians 11:7, where man is said to be “the image and glory of God.” This confirms the statement made in Genesis 1:26: “And God said, Let us make man in Our image, after our likeness” (Gen 1:26). This particular image, found uniquely in mankind, was marred by sin, causing it to lose its exactness. However, even though it was marred, yet it placed man at a higher level than the brute creation. Therefore, after the flood God commanded Noah, “Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made He man” (Gen 9:6). In redemption, this image is renewed, as it is written, “And have put on the new man, which is renewed in knowledge after the image of Him that created him” (Col 3:10).

The Second Beast

             Still another use of “image” is found in Revelation 13:14-15, where a second beast is said to make an “image” of the first beast, giving life to it that is should speak.

The Lord Jesus

            The same usage of the word “image” as in our text is found in Second Corinthians 4:4, where Christ Himself is again said to be “the image of God.” It should be obvious that this is a special use of the word “image,” and not strictly as used in the other passages.

            The point that is being made here is that God the Father can only be manifested in the Person of Jesus Christ. While some of His qualities, even God’s “eternal power and Godhead,” are “clearly seen” from the creation (Rom 1:19), that does not constitute a saving manifestation of God.

            By saying Christ is “the image,” the Spirit affirms He is the means by which God is perceived. A person knows no more of God that He knows of Jesus. He accurately and fully reveals God, as compared with the testimony of nature, which is partial or fragmentary. A precise reflection of God is seen in Christ, as compared with the incomplete and now distorted reflection that is seen in fallen man. The idea is that God is made conspicuous to us in the Person of His Son.

An Express Image

            The book of Hebrews contains a phrase concerning Jesus that is relevant to this text. “ . . . His Son . . . Who being the brightness of His glory, and the express image of His person . . . ” (Heb 1:1-3).

            The Father is never seen more clearly than He is in the Person of Jesus Christ, who is the “brightness of His glory,” precisely reflecting the resplendence of God. That reflection is in no way diminished, and clarifies the Father’s Person and purpose. Jesus is in every way precise – “the express image” of God’s Person. Jesus never conducted Himself in any way that tended to misrepresent or hide the Person of God. He was, in every sense, “God manifest in the flesh” (1 Tim 3:16). He faithfully revealed how God thought, how He speaks, and what He has purposed. What He said of men is exactly what God thought of them. How He responded to men and circumstances is precisely how God responds to them. What He said He came to do was what the Father was doing. What He said is what the Father was saying. His assessments were the judgments of the Father. He was “the image of God” – the “express image of His person.”

            These things being true, we must depend upon Christ to provide is with an understanding of God. That is His exclusive ministry – and to know God IS eternal life (John 17:2). Thus John writes, “And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20).

INVISIBLE GOD

            “ . . . of the invisible God . . . ” Elsewhere God is referred to as “Him who is invisible” (Heb 11:27). That is, He is in no way visible to the natural senses. John said of Him, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18). God Himself is “invisible.”

            Jesus Himself affirmed He was the only Man who had seen the Father. “Not

that any man hath seen the Father, save He which is of God, He hath seen the Father” (John 6:46). He also declared to the people, “And the Father Himself, which hath sent Me, hath borne witness of Me. Ye have neither heard His voice at any time, nor seen His shape” (John 5:37). Again, John wrote, “No man hath seen God at any time” (1 John 4:12).

Seeming Contradictions

            It may appear on the surface as though these statements contradict certain texts. For example, it is said of Moses, Aaron, Nadab and Abihu, and the seventy elders of Israel, “And they saw the God of Israel: and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness” (Ex 24:10). It is also said of the “nobles of Israel,” “And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink” (Ex 24:11).

            It is written of Jacob, “And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved” (Gen 32:30). After receiving a message from God, Manoah, father of Samson, said, “we have seen God” (Judges 13:22). Isaiah wrote, “And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left” (1 Ki 22:19). Ezekiel wrote, “I saw visions of God” (Ezek 1:1).

            The unlearned assume there is a contradiction in these texts. On the one hand, we are told no man has ever seen God. On the other, there are several texts that speak of people seeing Him. We read of God being “invisible,” yet being seen.

✙     In Exodus 24:10-11, the people saw the glory of God, not the Person of God. It is specifically stated, “And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel” (Ex 24:16-17). And again, “And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly” (Ex 19:18).

✙     In Genesis 32:30, Jacob referred to the time he wrestled with “a man” (Gen 32:24). Referring to this incident, Hosea declares it was “the angel” (Hos 12:4).

✙     In Judges 13:22, the occasion referred to is when Manoah saw “the angel of the Lord” (13:21).

✙     In referring to Isaiah’s experience of seeing God, John said, “These things said Esaias, when he saw His glory, and spake of Him” (John 12:41).

✙     Ezekiel’s reference to “visions of God” also referred to a revelation of the glory of God, described as “the likeness of the glory of the Lord” (Ezek 1:28).

            Thus, God Himself is never said to have been “seen” by men. Rather, He was manifested in glory, through an angel, or some other visible and sensible means.

            Moses is said to have “endured as seeing Him who is invisible.” It is very carefully stated, however, that this was the seeing of “faith,” not of the eye (Heb 11:27).

            No saving knowledge of, or acquaintance with, God can be gained through the natural senses. Because the entire universe has been contaminated by sin, the immediate presence of God tends to be destructive. Thus, when only His glory appeared on Sinai, there was a great disruption of the natural order. Although His glory only appeared on the top of the mount, the “the whole mount quaked greatly” (Ex 19:18). There was “darkness, clouds, and thick darkness” (Deut 4:11). Even “the mountains melted from before the Lord” (Judges 5:5), the “earth shook,” and the “heavens also dropped” (Psa 68:7). The whole universe is subject to extinction at the presence of the Lord. In fact, it is written that the final revelation of the Lord will mean the demise of the natural order. “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them” (Rev 20:11).

            In all of nature, therefore, there can be no immediate knowledge of God. Were it not for a Divine initiative, man would be forever ignorant of God, and unable to know Him – which ignorance will bring damnation. As it is written, “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thess 1:8).

HALLELUJAH

            It is with great joy, therefore, that we read of the Lord Jesus being the “image of the invisible God.” Through Him, and Him alone, we gain the knowledge of God, through which we are justified. That is why it is said of Jesus, “by His knowledge shall My righteous \Servant justify many; for He shall bear their iniquities” (Isa 53:11). That is, by the knowledge of God that He imparts.

            Now, let us hear the words of Jesus again. “All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him” (Mat 11:27).

            Within the context of that revelation, we learn that Jesus is not only the “express imaged of God,” but that as such He desires to reveal Him to all those who come to Him – to learn from Him (Matt 11:28). He is “meek and lowly” in teaching us – gentle, yet effective.

   THE FIRSTBORN OF EVERY CREATURE

            “ ^1:15b . . . the Firstborn of every creature.” Other versions read, “the Firstborn of ALL creation,” ^ASV “coming into existence before all living things,” ^BBE “Firstbegotten of every creature,” ^GENEVA “the Firstborn OVER all creation,” ^NIB and “He existed before God made anything at all and is supreme over all creation.” ^NLT

            This is a text that has been subjected to all manner of corrupt human analysis and explanation.

THE FIRSTBORN

            In this text, the word “firstborn” comes from the Greek word prwto,tokoj (pro-tot-ok’-os) and means “firstborn,” or “firstbegotten.” It is used in this precise form (adjective) three times in Scripture – all of them applying to the Lord Jesus.

✙     “Who is the image of the invisible God, the firstborn of every creature” (Col 1:15).

✙     “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Col 1:18).

✙     “And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Rev 1:5). Other versions translate this verse “firstborn.” ^{NKJV/NASB/NIV/NRSV}

            The same word is used in another form (prwtoto,kwn, pro-tot-kon) one time, and also refers to Christ.

✙     “To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect” (Heb 12:23).

            The same word is used four times in Scripture, in an alternative form (prwto,tokon, pro-tot-ok-os), also applying exclusively to the Lord Jesus. This use is slightly different.

✙     “And knew her not till she had brought forth her firstborn son: and he called His name JESUS” (Mat 1:25).

✙     “And she brought forth her firstborn son, and wrapped Him in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn” (Luke 2:7).

✙     “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren” (Rom 8:29).

✙     “And again, when He bringeth in the Firstbegotten into the world, He saith, And let all the angels of God worship Him” (Heb 1:6).

            One time the same word is used in in the neuter gender (prwto,toka – pro-tot-oka), applying to both man and beast. This refers to the slaying of the firstborn of all Egypt, including “both man and beast” – the tenth and last plague sent upon Egypt (Heb 11:28; Ex 12:12).

✙     “Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them” (Heb 11:28).

The Issue

            The issue with this text arises from the arguments of those who are not willing to acknowledge the Divinity of Jesus. Chief among these are the Jehovah’s Witnesses, although they are not alone in their view. The corrupted view is that Jesus Christ is essentially less than God – that He is, in every way, a created being. He is, in this view, more related to angels than to God.

            Based on the texts in which “firstborn” is applied to Jesus, this erroreous view states that He was the first created personality – even before the foundation of the world. He is considered older than any angel or other lofty spirit, yet not eternal in His essential Person.

            I am affirming that this is a gross corruption of the text, is blasphemy against the Son of God, and a denial of Christ’s Person and position prior to Him entering into the world. In His entrance into the world, our Lord “humbled Himself and became obedient unto death” (Phil 2:8). This was a condescension of the greatest magnitude – one in which He laid aside the prerogatives, or rights and authority, of Deity, in order to become subservient to the Father. In this unparalleled humility He Himself did not become less or smaller, but voluntarily took a lower seat. As it is written, “But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men” (Phil 2:7).

            If the Lord Jesus is, in His essential Person, a created being, the fact of His deep humility is of no significance. In such a case, He would, by nature, be subject to God, and a servant as well. But this is not the case. He took upon Himself the “form of a bondservant,” ^NKJV which means He was not a servant of God before. The corrupt view, namely that Jesus is totalloy a created being, means He was not, in fact, “in the form of God,” as is affirmed in Phil 2:6), nor could it be said of Him that He “was God” (John 1:1).

            If this is thought to be an inconsequential position, the following must be considered.

✙     Scripture never regards a view of Jesus – any view – to be inconsequential.

✙     A correct view of Jesus is directly related to our salvation .

✙     The Spirit makes no provision for “another Jesus,” or one that is not precisely proclaimed in the Gospel.

✙     Knowing Christ, which is directly related to eternal life (John 17:2; 1 John 5:20), includes an understanding of who He really is.

Meaning of the Passages

            MATTHEW 1:25 and LUKE 2:7. Here Jesus is referred to as Mary’s “firstborn son.” This does not refer to Him in His redemptive capacity, but in relation to Mary herself. She did bear other children after him, as all the people knew. “Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?” (Mat 13:56).

            ROMANS 8:29, COLOSSIANS 1:18, and REVELATION 1:5. Here Jesus is referred to as “the Firstborn among many brethren,” “the Firstborn from the dead,” and “the First begotten of the dead.” That is, He is the first of the “new creation” in which manhood and godhood are joined together. He is the prototype of all the children of God – the One to whom all of them are being “conformed.” This does not have to do with His origin, but rather is related to Him being raised from the dead.

            COLOSSIANS 1:15 (our text). As the “Firstborn of every creature,” He is both the Source and the Head of everything created. Here the word “Firstborn” does not refer to Christ’s relationship to God, but rather to all of creation. That includes the natural creation and the spiritual re-creation. The fact that this phrase is preceded by “Who is the Image of the invisible God,” confirms this not a description of the Lord in His character, or essential Person, but in the position He assumed as Savior.

            HEBREWS 1:6. In this text “Firstborn” is used of Jesus in relation to the Father – “HIS Firstborn.” ^NASB This is in reference to the Word becoming “flesh,” and dwelling among men (John 1:14). It is the sense in which He is also called “the ONLY begotten Son” (John 1:18; 3:16,18; 1 John 4:9) and “ONLY begotten of the Father” (John 1:14). He is the only man that was born without a fleshly father. In this way He differs from Adam, who himself was not born, but created by God. He also differs from Adam in that He is a different kind of creation – one in which Someone from eternity (Mic 5:2) entered into a human form.

            HEBREWS 12:23. The “church of the Firstborn” is the body of the redeemed. These are being “conformed” to the image of the “Firstborn among many brethren,” and are His body – the ones through whom He works.

References to His Manhood

            All of these references have to do with Christ’s manhood – with “the Word becoming flesh,” “humbling Himself,” taking upon Himself “the form of a servant,” becoming “obedient unto death,” and rising from the dead. None of them refer to the Savior as He was prior to His incarnation, when He was “in the form of God,” or “was with God, and was God.”

Uniquely Begotten

            Whether we are speaking of Christ’s entrance into the world as a “babe,” or His resurrection from the dead, “First” makes Him unique. He was the first Son begotten by God. Adam was the first man created by God. If Jesus was created, He is a brother to Adam, not “the second man.”

            Jesus was also the first man to be raised from the dead to die no more. It is said of Him, He did “not see corruption” (Acts 2:27), “neither His flesh see corruption” (Acts 2:31), “no more to return to corruption” (Acts 13:34), “He ever liveth” (Heb 7:25), and “I am alive for evermore” (Rev 1:8).

            Thus He was uniquely begotten from the womb, and from the grave as well.

Federal Head of the New Creation

            Later the Spirit will affirm that Jesus is the “Firstborn from the dead,” in order that “in all things He might have the preeminence” (1:18). I will comment further on this matter when we cover that verse.

Declared In the Types

            The significance of the term “firstborn” was most fully developed under the First Covenant, although the concept did exist before that. There are several references to “firstborn” that simply refer to chronology (Gen 10:15; 19:31,33,34,37; 22:21; 25:13; 29:26; 36:15; 38:6; 38:7; 41:51). In the account of Jacob and Esau, “firstborn” is first associated with a “birthright,” or a special inheritance and privileges (Gen 27:19-35).

            When Joseph’s brothers confronted him as a ruler in Egypt, they sat before him “the firstborn according to his birthright, and the youngest according to his” (Gen 43:33).

            Jacob referred to his firstborn son, Reuben, as “my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power” (Gen 49:3). Here, the concept of the “firstborn” first began to be developed extensively.

            The Lord referred to the nation of Israel as “My firstborn” (Ex 4:22). By this He meant Israel was the first nation, or group of people, begotten by Him. As such, certain privileges were vouchsafed to them.

            All of the “firstborn” of the children of Israel were “sanctified” to the Lord, especially belonging to Him (Ex 13:2; 22:29; Num 3:13).

            The Law spoke of “the right of the firstborn,” showing that he had the preeminence in the household after the father (Deut 21:17). This will be developed further in verse 18.

EVERY CREATURE

            The expression “every creature” means everything that was created, or “made” (Rom 1:20; Heb 12:27). The “Man Christ Jesus” (1 Tim 2:5) is to all creation what the “firstborn” was to the family. All creation is subject to Him. There is nothing created that is not subject to Him. Whether good or evil, the risen Christ is Lord of all.

A BRIEF SUMMARY

            The matters with which Christ being “the Firstborn” is related confirm the importance of this aspect of His redemptive role.

✙     Associated with the name “Jesus” (Matt 1:25).

✙     The One to whom we are being conformed (Rom 8:29).

✙     His resurrection (Col 1:18; Rev 1:5).

✙     Being “the image of the invisible God” (Col 1:15).

✙     Receiving the worship of holy angels (Heb 1:6).

✙     Being over the church (Heb 12:23). Having preeminence in all things (Col 1:18).

            As with all matters pertaining to the Lord Jesus Christ, God has made no allowance for improper thoughts concerning the Son. We do not have the luxury of formulating our own ideas about the Savior, nor are we to assign any value to human notions concerning Him. The Gospel is properly called “THE record God has given of His Son” (1 John 5:10-11). That includes His Person as well as His works. Only the Father “knows the Son” (Matt 1:27).

            Hence, we are wholly reliant upon His record concerning the Son, who He is, what He had done, what He is doing, and what He will do in the future. Our text is part of that record, and is thus essential for proper understanding.

   BY HIM WERE ALL THINGS CREATED

            “ ^16a For by Him were all things created, that are in heaven, and that are in earth . . . ”

            The Holy Spirit is establishing the absolute priority of the Lord Jesus. As we will see later, the Colossians were being subjected to doctrines that tended to minimize the Lord Jesus by placing an emphasis on philosophy (2:8), meat, drink, and days (2:16), and ordinances that were “after the commandments and doctrines of men” (2:20-22). These doctrines did not clarify Christ, but competed with Him, shifting the emphasis to things pertaining to this world.

            The relevance of this passage is seen in the continued practice of placing stress on matters other than Jesus. These range from the church itself and various ordinances, to the interpretations of men and matters pertaining to this world. This shift of emphasis is the mother of all denominations, and the cause of all division. As we will see from this text, the Spirit will not allow the emphasis established by God Himself to be changed. He has poured everything into the Son, and woe to that person or system that treats Him as secondary.

BY HIM

            “For by Him were all things created . . . ” Some versions read “in Him” ^{ASV/NRSV/RSV/YLT} and “through whom.” ^NLT

            In the exposition of the Son of God, the Spirit begins where the Scripture begins – with creation. The “Him” of this text is the essential Person of the Lord Jesus. This refers to Him before He was “the Man Christ Jesus” (1 Tim 2:5). Everything – “all things” – were created by the Word, when He was “with God and was God.”

            Here, the created is distinguished from the Creator. This again confirms that the Person of the Lord Jesus was not created. This is the Person who “took upon Himself the form of a servant, and was made in the likeness of men” (Phil 2:7). The is the Word that “was made flesh, and dwelt among us” (John 1:14). This is the One who possessed Divine glory with the Father “before the world was” (John 17:5). A body was made for Him (Heb 10:5), but He Himself was not “made,” or create.

            Scripture makes much of the Jesus, when He was “in the form of God,” creating all things.

✙     “All things were made by Him; and without Him was not any thing made that was made” (John 1:3).

✙     “But to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him” (1 Cor 8:6).

✙     “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ” (Eph 3:9).

✙     “Hath in these last days spoken unto us by his Son, whom He hath appointed Heir of all things, by whom also He made the worlds” (Heb 1:2).

A Modern Heresy

            The Scripture nowhere suggests that one who is created can himself create, or call something into being. Within the Christian community, there are some who affirm men can “create.” Certain men say that faith is a “creative force” or power. This erroneous supposition is based upon a corruption of Hebrews 11:3: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear” (Heb 11:3). Rather than faith being the means by which we understand how the worlds came into existence, these men say that faith is the means God Himself used to create the world. It was, they say, the creative force of faith that brought them into existence.

      This is a teaching that is embraced, and energetically taught, by Charles Capps, Kenneth Hagan, Kenneth Copeland, and others. It states: “Faith is the mightiest force in the universe. No other force can produce this kind of reaction. Faith is the creative ability of God. It is also the creative ability of man.” ^{http://www.servantsnews.com/sn0201/faith.htm}

            In the book titled “Ye Are Gods,” Annalee Skarin writes, “YE ARE GODS shows that man himself creates every condition on earth, that the eternal source of power is released within man! It proves the truth of the great scriptures that ‘All that the Father has is yours.’"

            Other similar statements that have been made are as follows. “Faith is a force just like electricity or gravity" (Copeland), “and it is the substance out of which God creates whatever is” (Capps). God uses faith, and so may we in exactly the same way in order to produce the same results through obedience to the same "laws of faith" (Capps) that God applied in creation. "You have the same ability [as God has] dwelling or residing on the inside of you" (Capps). "We have all the capabilities of God. We have His faith" (Copeland). "Words are the most powerful thing in the universe" because they "are containers" that "carry faith or fear and they produce after their kind" (Capps). God operates by these very same laws. "God had faith in His own words ... God had faith in His faith, because He spoke words of faith and they came to pass. That faith force was transported by words ... the God-kind-of-faith ... is released by the words of your mouth" (Hagin). "Creative power was in God's mouth. It is in your mouth also" (Capps). Because man is a little god "in God's class: very capable of operating on the same level of faith as God" (Capps), and "because all men are spirit beings" (Hagin), therefore anyone, whether Christian or pagan, can release this "faith force" by speaking words if he only believes in his words as God believes in His (Hagin). "God is a faith God. God releases His faith in Words, [and we must do the same:] ... Everything you say [positive or negative] will come to pass" (Capps). "Spiritual things are created by WORDS. Even natural, physical things are created by WORDS" (Hagin). ^{Beyond Seduction (pp. 51-53) and The Seduction of Christianity (pp. 28, 217)}

            This is a total misrepresentation of the Hebrews eleven text. Faith has to do with apprehending and understanding, not creating. There is no clear record of a personality that has been created accomplishing a creation, whether by word of any other means.

            But there is no need to labor to establish this point. The Holy Spirit is clear on this matter. “All things,” with no restrictive word, were created “by Him and for Him” (Col 1:16), and “without Him was not anything made that was made” (John 1:3).

IN HEAVEN

             “ . . . that are in heaven . . . ” Jesus Christ created the things “that are in the heavens.” This appears to refer to the vast multitude of heavenly hosts (2 Chron 18:18), including angels (Heb 12:22), seraphim (Isa 6:2,6), cherubim (Gen 3:24; Ezek 10:1), principalities Eph 3:10), powers (Lk 21:26), the four living creatures (Rev 4:6), etc. It also includes all of the heavenly bodies, which are also called “the host of heaven” (Deut 4:19). The vastness of their number is beyond all human comprehension. There may be much more involved in “the heavens.”

IN EARTH

            “ . . . and that are in earth . . . ” Not only is the earth itself involved in this, together with the waters that are upon it, but a vast array of living things have been created as well. These include grass, trees, herbs, and all that has seed in itself (Gen 1:11-12). There are all manner of moving creatures in the sea, including “great whales, and every living creature that moveth” (Gen 1:19-21). There is also “every winged fowl” (Gen 1:21), livestock, creatures that move along the ground, four footed beasts, and all manner of creatures the creep upon and within the earth (Gen 1:24-25). There is also humanity itself, that is the creation of the Lord.

            Briefly summarized, the Scripture speaks of creation in this manner: “For in six days the LORD made heaven and earth, the sea, and all that in them is” (Ex 20:11). The Christ who has redeemed us made them all, and He is presently ruling over them all. Believe it: “without Him was not anything made that was made.”

   HE CREATED THE VISIBLE AND INVISIBLE

            “ ^16b . . .visible and invisible.. .” These are a further breakdown of things created by the Lord, and over which He presides. While it is possible to be diverted to scientific considerations, that is not the focus of this passage. These are matters within the circumference of salvation. They are things that can either contribute to, or take away from, spiritual life. This is not a lifeless academic observation in which things created are merely classified.

VISIBLE

            This is a category of “things that are made” (Rom 1:20). The word “visible” does not merely mean things that are seen with the naked eye. It refers to the whole realm of matter – things that are accessible to the natural senses. “Visible” things have primarily to do with the earth. They are things for which the eye can lust, and things the child of God can also employ for “necessary uses.” (Tit 3:14).

            “Visible” things are within range of our natural faculties, whether observed by the naked eye, through a microscope, or through a telescope. They are adapted to natural vision, and only need to be close enough or large enough for us to see them.

            There are visible things in heaven also, such as “the fowls of heaven” (Job 35:11) and the heavenly bodies, called “the host of heaven” – “the sun, and the moon, and the stars” (Deut 4:12). There are also “the clouds,” which are but a “chariot” for the Lord (Psa 104:3).

            The whole realm of the “visible,” unspeakably vast and complex, was created by the Lord Jesus. Celestial and terrestrial bodies (1 Cor 15:40-41), bodies of birds, beasts, fish, and creeping things (1 Cor 15:38-39), plant life, the great waters of the earth, and above all mankind – Jesus made them all!

INVISIBLE

            This is another category of the “things that are made.” However, we know of them only by testimony, for they are not visible, or accessible to the senses. Although there is a vast kingdom of unseen temporal things, such as atoms, molecules, bacteria, etc., that is not the focus of the word “invisible.” There are vast interplanetary systems, measureless galaxies and solar systems that are behind human vision. However, I do not understand these to be the “invisible” things to which our text refers.

            “Invisible” things do not accommodate themselves to human vision. They are of another order, and are not a part of the material universe. The angelic order is in this category, together with “things under the earth” (Phil 2:10). The lake of fire, “prepared for the devil and his angels” (Matt 25:41; Rev 20:10), together with the unseen abode of the dead in which Abraham, Lazarus, and the rich man were found (Luke 16:22-26).

            The Lord Jesus Christ made them all, and they are all subservient to Him. That is why all things are ours (1 Cor 3:21-23). It is also why nothing can separate us from the love of God which is in Christ Jesus (Rom 8:37-39).

   HE CREATED THRONES, DOMINIONS, PRINCIPALITIES, AND POWERS

            “ ^16c . . . whether they be thrones, or dominions, or principalities, or powers . . . ” This is a breakdown of the “invisible” things which have been created by our Lord. We know of them only because God has revealed them. These are personalities, not mere sources of natural energy. They confirm that we live in a vast and fathomless moral universe that is teeming with personalities. Among them are workers, rulers, and interested spectators. We cannot see them, but they can see us. They move in an out among us undetected, yet under the strict and beneficent control of our Lord and Savior.

            As we ponder this measureless array of lofty personalities, it will assist us in ceasing to live for ourselves. The knowledge of them will contribute to great sobriety, and foster hope and comfort to those who are aware of the great number of both amiable spirits and fierce adversaries that exist in the unseen world.

THRONES

            Some translations read “kings,” ^NLT and “authorities.” ^BBE “Thrones” are stately seats that are associated with dominion, kingly power and sovereignty. ^ROBERTSON

DOMINIONS

            Other versions read “powers,” ^NIV “lords,” ^BBE “lordships,” ^DARBY “dominations,” ^DOUAY “ruling forces,” ^NJB and “kingdoms,” ^NLT

            “Dominions” refer to those who possess a dominion, of territory, over which they exercise authority.

PRINCIPALITIES

            Other versions read, “rulers,” ^NASB “principalities,” ^RSV “powers,” ^NIB and “sovereignties.” ^NJB

            “Principalities” refers to the first thing of a series – like a leading angel. The picture is ofpowerful personalities that lead great and powerful hosts.

POWERS

            Another version reads, “authorities.” ^NASB

            “Powers” are those with great competency, and freedom to do their will. They are noted for their mastery, jurisdiction, and control. They have decision-making power or authority.

A HIERARCHY OF POWER AND AUTHORITY

            It is apparent from this description that God’s kingdom involves the allocation of power and authority. The angels, for example, are said to “do His commandments” and “hearken unto the voice of His words” (Psa 103:20). But they do not do so as mere vassals. They also “excel in strength,” or the ability and the power to do what they are commissioned to do (Psa 103:20a).

            Nothing in God’s vast kingdom is left to chance or happenstance. Not only is the Lord “over all,” He has also given authority to those who serve Him, whether for good or for evil.

            Take Satan as an example. Like Pilate, he only has power where it has been given to him by God. He was right when he said the kingdoms of this evil world, together with their glory, had been given to him. The Scriptures declare, “And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it” (Luke 4:5-6). Jesus did not contest what he said, for He had Himself been given the greater kingdom that presided over the one given to Satan.

Holy Hierarchy

            Michael the archangel, “one of the chief princes” among the heavenly host (Dan 10:13), is the commissioned caretaker of the nation of Israel, and is called their “prince” (Dan 10:21). He is also referred to as the “archangel,” or chief among the angels, which is the meaning of “archangel.” ^STRONG’S

            The book of the Revelation speaks of an angel who had “power over fire” (Rev 14:18). Another is described as “the angel of the waters” (Rev 16:5). Still another angel was “given power to scorch men with fire” (Rev 16:8). Yet another “come down from heaven, having great power, and the earth was lightened with his glory” (Rev 18:1). Another angel clothed with a cloud, with a rainbow on his head firmly planted his right foot upon the sea, and his left foot upon the land. With great power he roared as a lion, and seven mighty thunders answered in response (Rev 10:1-3). Four angels were seen “standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, or the sea, nor on any tree” (Rev 7:1). Another angel ascended from the East, having the seal of the living God. With authority he cried to the four angels holding the wind, telling them not to hurt the earth, sea, or trees, until he had sealed the servants of God (Rev 7:2-3). Yet another angel was given authority to give liberty to four angels to slay a third part of humanity (Rev 9:14-15).

            These mighty powers cannot possibly be resisted or fought against by men. They have been given dominion that cannot be contested. Whenever they were aligned against men, men fell, whether it was the vast army of Sennacherib (2 Kgs 19:35), or wicked king Herod (Acts 12:23).

            All of these powers were created by the Lord Jesus. Their dominion was established by Him. The times during which they are effective have been established by Him. He has established boundaries beyond which they cannot go, and within which they are invincible.

            Solomon seemed to sense something of the magnitude of the authority and power of these personalities. This is seen in a statement he made in Ecclesiastes 5:6. “Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?” (Eccl 5:6).

            These principalities and powers behold our manners, hear our words, an see our deeds. That is precisely why Paul wrote, “For this cause ought the woman to have power on her head because of the angels” (1 Cor 11:10).

            God has revealed that even now, this holy hierarchy has been selected to learn of the manifold wisdom of God through the church. “And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph 3:9-10). That is, by means of God’s working within the body of Christ, “principalities and powers in heavenly places” are being exposed to facets of God’s wisdom that can be seen nowhere else. All of these lofty rulers have been created by Jesus and for Jesus.

What About Wicked Powers?

            What about wicked spiritual powers – like the devil, the fallen angels demons, and the principalities, powers, spiritual wickedness in high places, and the rulers of the darkness of this world, against whom we wrestle (Jude 1:6; 1 Tim 4:1; Eph 6:12)? Did Jesus create them also?

            We are to understand these were also created by Jesus Christ, but in an unfallen state. They all fell from the condition in which they were originally made (2 Pet 2:4; Isa 14:12-15; Ezek 28:12-18). This should not be difficult for us to see, for man pursued the same course – he was created without fault, yet fell from that unsullied state.

The Sense of This Can Be Lost

            This is an aspect of the Kingdom that is utterly obscured by a worldly emphasis. When the church becomes “this-worldly” instead of “other-worldly,” the thought of this vast army of principalities and powers vanishes from their minds. Men are then left to grapple with circumstances in their own human strength and energy. This produces all manner of frustration, weakness, and fear.

            Knowing the nature of the Kingdom, Jesus referred to this Divine arsenal of personalities when He was arrested in the Garden. When Peter drew his sword and was set to do battle for the Lord, Jesus quickly reminded him of the real circumstance. “Thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels?” (Mat 26:53). These angels had power. They would not merely make an effort to win, but would have utterly devastated the enemy in the twinkling of an eye. They had power, Peter did not. They were principalities and powers, Peter was not.

The Manner of the Kingdom

            This is the manner of the heavenly kingdom. We are introduced to it in the body of Christ, where each is given a “measure of faith,” and a gift by grace (Rom 12:3; 1 Pet 4:10-11). Their gift is a domain over which they have been granted a measure of power, or authority. Paul, for example, was given power to edify, or build up, the body of Christ. Thus he wrote, “Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction” (2 Cor 13:10). And again he wrote, “For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed” (2 Cor 10:8).

            Note, there was a circumference to the power – a boundary beyond which it was not effective. The power was to edify, or build up, not to destroy or tear down.

            When Jesus sent out His disciples, He gave them power to accomplish their mission. He said, “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you” (Luke 10:19). Again it is said of the sending of the twelve, “And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits” (Mark 6:7).

            Following His resurrection, He commissioned His disciples to go into all the world, preaching the Gospel to every creature. However, they were not to go in their own strength. It is written that He said, “And, behold, I send the promise of My Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49).

            There is no work in God’s kingdom, whether in heaven or on earth that can be done independently of the authority that comes from Him. Men have argued over this point, ascribing the allocation of authority only to the Apostles. But they have greatly erred. The Apostles received power to do the work of an Apostle, which is distinguished from the work of the other members of the body. They were authoritative in that domain.

            Peter affirms that other members of the body also had abilities from God (1 Pet 4:10-11). When Paul wrote “spiritual gifts,” He was speaking of areas of authority and power, where various members of the body of Christ could do things transcendent to natural abilities. He spoke of God setting “the members every one of them in the body, as it hath pleased Him” (1 Cor 12:18). These various abilities are distributed, administered, and made effective by the Holy Spirit. The purpose of each endowment is to “profit” the entire body – to assist it in “growing up into Christ in all things” (Eph 4:15). In confirmation of this, it is written, “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal” (1 Cor 12:4-7).

            Thus we are being introduced to the manner of the kingdom. We are made custodians of a segment of the kingdom, and given power to be a good steward.

Being Cultured for Reigning

            We are being cultured for a future reign, and have been told so. “For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ” (Rom 5:17). Again it is written, “If we suffer, we shall also reign with Him: if we deny him, he also will deny us” (2 Tim 2:12). 

            The Lord Jesus has “washed us from our sins in His own blood.” But this is in order to a rule and a reign. “And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen” (Rev 1:5-6). Again it is written, “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth” (Rev 5:10).

            The truth of the matter is that the Kingdom in all of its greatness will be “given to the saints of the Most High God” (Dan 7:22). That appointed allocation of the kingdom will be remarkably great – far beyond the thinking of the average churchman. Of it Daniel wrote, “The kingship and dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the holy ones of the Most High; their kingdom shall be an everlasting kingdom, and all dominions shall serve and obey them” ^NRSV (Dan 7:27).

            Perhaps some of these domains have not yet been fully occupied? It is possible that some of them were vacated by “the angels which kept not their first estate” (Jude 1:6). These are areas in which very little revelation has been given. However, enough has been revealed to know the time is coming when the saints will “be the head, and not the tail,” and “above only,” and “not beneath” (Deut 28:13). They will “inherit all things” (Rev 21:7), and reign with Christ.

            Jesus did not overstate the case when He said overcomers would reign with Him in His throne (Rev 3:21). “He who conquers, I will grant Him to sit with Me on My throne, as I Myself conquered and sat down with My Father on His throne” ^RSV (Rev 3:21). A marvelous promise, indeed, and worthy of all acceptation!

   EVERYTHING WAS CREATED FOR HIM

            “ ^16d . . . all things were created by Him, and for Him.” The American Standard Version reads “and unto Him.”

            Not only is Jesus Christ the origin of all things, He is the intent and purpose for them as well. Those who are in Christ will “inherit all things,” but they were not created for them – they were created for Christ! The saints inherit them as “joint heirs,” not as primary heirs (Rom 8:17). Not only are the heavens and the earth, together with their fulness, “for Him,” but all of the powers and authorities are for Him as well. By virtue of this condition, they are all answerable to Him, and He uses them as He wills.

            The words “for Him,” or “unto Him,” indicate that “all things were created” to ultimately bring glory to Him. This glory will either be the result of them being brought under His feet in utter defeat and subjugation, or in being perfected through His power and grace. In the end, every personality, whether wicked or holy, defiled or pure, will bow the knee to Him, and confess with persuasion that He is “Lord of all.” Thus it is written, “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Phil 2:10). “Things in heaven” refer to holy angels, principalities, and powers. “Things in earth” refer to all mankind, from Adam until the end of the world. “Things under the earth” refer to Satan, his vast hierarchy, the fallen angels, and demons as well. They will all render obeisance to Jesus, and acknowledge before the assembly of all created personalities that Jesus is Lord. They were all made “for Him.”

            Those who, prior to the day of judgment – a day in which both men and angels will be judged (1 Cor 6:2-3) – have not willingly served Christ will be consigned to perdition, or the “lake of fire.” That includes the devil, his chief leaders, his angels, demons, and wicked men. Christ will be glorified by their consignment to perdition, for if their rebellion did not conclude with their banishment, His dominion would have been negated. Christ cannot be ultimately glorified by the casting away of those who lived for Him, or the salvation of those who did not.

THIS IS THE MAN CHRIST JESUS

            It is to be understood that the whole creation was accomplished by Jesus Christ when He was “in the form of God,” and “was with God and was God.” He did not create all things as “the Man Christ Jesus” (1 Tim 2:5). However, all things were created “FOR HIM” as “the Man.” This is the Man of whom it is written, “But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one Man, Jesus Christ, hath abounded unto many” (Rom 5:15).

            The federal head of the first creation was Adam. He was given dominion, but not over things in “the things in heaven,” or “things under the earth.” The scope of his intended dominion is described as “over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth . . . and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Gen 1:27-28). That dominion was lost when sin entered into the world, for the dying cannot have dominion. Even in Divine intention, however, what is that to compare with the dominion given to “the Man Christ Jesus!”

            We know from our text, that everything was ultimately created for the Lord Jesus. Not only does He presently rule over the natural creation, which is in the “bondage of corruption” (Rom 8:21), He is the Head of the “new creation.” It is particularly in this regard that our text makes the affirmation, “all things were created . . . for Him.”

            Here the grand conclusion is seen – the time when the present heavens and earth have passed away (2 Pet 3:10-12), and death and hell (Hades) have been cast into the lake of fire (Rev 20:14). After the resurrection of the dead (1 Cor 15:52), after the saints have been glorified (Rom 8:17,29), after the day of judgment (2 Pet 2:9), after the devil, his angels, the false prophet, and all wicked have been cast into the lack of fire (Matt 25:41; Rev 20:10,15), after all things have been made new (Rev 21:5) – then “the Lamb which is in the midst of the throne” will preside over the entirety of the new creation. Then, as eternity rolls its ceaseless cycles onward, He will reign with His saints, fulfilling lofty objectives that have not yet been revealed. He will be voluntarily subject to the Father (12 Cor 15:28) – not because of His nature, but because of Divine purpose. Then the redeemed, under the administration of Jesus, will begin to realize the intent for which they were re-created in Christ. Then the fulness of this text will burst upon them as the noonday sun: “all things were created by Him and for Him.”

OUR RELIGION MUST REACH INTO ETERNITY

            This ultimate objective is the reason for Christ’s entrance into the world. It is the reason for His death, resurrection, and present intercession. It is why He is coming again, bringing His reward with Him. This is why the new birth takes place. It is ultimately why grace is given to us, teaches us, and sustains us. It is why the Holy Spirit has been given to us, makes intercession for us, and strengthens us.

            Take this ultimate purpose away, and there is no reason to be a Christian – no reason to separate from this world. That is precisely why the Spirit witnesses, “If in this life only we have hope in Christ, we are of all men most miserable” (1 Cor 15:19). This is why “we are saved by hope” (Rom 8:24-25), for hope reaches upward, into the very citadel of heaven (Heb 6:19).

            A religion that is centered in this world is an evil paradox. It is like an unholy God, or a righteous devil. It simply cannot be! The purpose of the church cannot be at variance with the purpose of its Creator! The objective of the Christian cannot contradict the purpose of his Lord! If men are not preparing for eternity, they really are not preparing at all – they are moving swiftly toward condemnation. Death if overtaking them, and the wrath of God is abiding upon them.

            The church must be wholly intolerant of any emphasis that tends to lull men into sleep, causing them to forget “the world to come.” It must rid itself of the preachers and teachers that make men feel at home in this world. Those who bring the world close to them, and put heaven far from them, are their enemies.

            Whatever there is about the contemporary church that solicits the respect and tolerance of those who are enemies of God must be purged from it.

            All of that, and much more, is involved in the statement, “all things were created by Him and for Him.” The magnitude of the statement must not escape us. Even if we cannot fully perceive it, we must meditate upon it.

   HE IS BEFORE ALL THINGS

            “ ^17a And He is before all things . . . ” Other versions read, “He Himself is before all things,” ^NRSV “He existed before everything else,” ^NLT and “Himself is before all things.” ^YLT

            This is a reference to the Person of Christ, in distinction from His Manhood. This is Jesus in the capacity of “the Word,” who was “with God and was God” (John 1:1). This is the Savior when He was “in the form of God” (Phil 2:6), before He “humbled Himself,” taking upon Himself “the form of a servant,” and becoming “obedient unto death, even the death of the cross” (Phil 2:7-8). While He was, by Divine intention, “the Lamb slain from the foundation of the world” (Rev 13:8), in eternity past, He was not in the form of a servant, nor did He humble Himself to become obedient unto death. His humiliation began when He entered the world, brought into it by the Father (Heb 1:6).

            However, Christ Himself, apart from the body that was prepared for Him (Heb 10:5-10), was “before all things.” That is, He Himself was not created, for “all things” refer to all that were created. As I have already affirmed, the Holy Spirit never represents a creation – any creation – being accomplished by someone who himself was created. Wherever the word “create” is used, it refers to Deity (Psa 51:10; Isa 4:5; 45:7; 57:19; 65:17-18). The word “created” is used forty-five times in Scripture – they all refer to the Lord (Gen 1:1,21,27; 2:3,4; 5:1,2; 6:7; Deut 4:32; Psa 89:12; 102:18; 104:30; 148:5; Isa 40:26; 41:20; 42:5; 43:1,7; 45:8,12,18; 48:7; 54:16; Jer 31:22; Ezek 21:30; 28:13,15; Mal 2:10; Mk 13:19; 1 Cor 11:9; Eph 2:10; 3:9; 4:24; Col 1:16; 3:10' 1 Tim 4:3; Rev 1:11; 10:6). The word “creation” is used six times, always referring to God (Mk 10:6; 13:19; Rom 1:20; 8:22; 2 Pet 3:4; Rev 3:14). “Creates,” or “createth,” is mentioned once, referring to the Lord (Amos 4:13).

            The affirmation “He is before all things,” is the declaration of Christ’s Deity, and of His consequent eternality. Those who teach that Jesus is created have demeaned His Person. While there have been some who were tolerant of such teaching, such toleration cannot be justified. We cannot be wrong in our views about the Lord Jesus Christ.

            Our salvation hinges upon Him, and our perception of Him. That is why our faith is based upon the “record” God has given “of His Son” (1 John 5:10-12). As this passage affirms, our faith rests in Christ – we “believe on the Son,” thus obtaining “life” – “eternal life.” It must never be affirmed that faith can be in one who has been created! Faith has to do with Deity, and can never be placed in anyone who is not of Himself eternal.

            The passage with which we are dealing is providing the proper view of the Savior. He must be seen correctly if our understanding of Him is to be fruitful. Jesus is the Creator, and nowhere is the Creator said to have Himself been created! If He was “created,” Jesus cannot have existed before the creation of all things.

   BY HIM ALL THINGS CONSIST

            “ ^17a . . . and by him all things consist.” Other versions read, “all things hold together,” ^{NASB/NIV/NRSV} “all things have being,” ^BBE “all things subsist together,” ^DARBY and “He holds all; creation together.” ^NLT

            The word “consist” comes from the Greek word sune,sthken (soon-is-tah-ken). The word means “to place together, to bring or band together, to put together by way of composition or combination, to unite parts into one whole.” ^THAYER It also means “to continue to have existence.” This is the word from which the term and concept of “system” is derived. The word implies organization or arrangement.

            In the ultimate sense “consist,” or being “held together,” is the opposite of the pre-creation condition: “And the earth was without form, and void; and darkness was upon the face of the deep” (Gen 1:2). It is not necessary to philosophize about some form of creation prior to the details provided in the rest of the first chapter of Genesis – such as the pre-existence of matter, etc. The purpose of the account of creation is not to define the beginning of matter. Rather, it is to show that the worlds were created deliberately and in an orderly manner.

            This text confirms that the creation was not wound up like a clock, and left to run on its own. It is ever true that what the Lord begins He finishes, holding everything together in an orderly and productive manner until the completion of the work. This is why we read of the Lord being “Alpha and Omega, the First and the Last” (Rev 1:11), “The Beginning and the End” (Rev 22:13), and “the Author and Finisher” (Heb 12:2). The affirmation of this text – “by Him all things consist” – describes what is taking place between the Alpha and Omega. It is the Divine activity of the interim between the first and the last, the beginning and the end. It describes some of the Lord’s activity between authoring and finishing.

            This view is essential to the proper understanding of salvation as well as creation. If creation was accomplished by the Lord Jesus, and for Him, then, in some ways, it mirrors God’s eternal purpose. In the natural cosmos we are given a miniature picture of the spiritual cosmos of salvation – the “kingdom” to which we are “come,” and is “received” in Christ Jesus (Heb 12:22,28; Col 1:13).

A UNITED PURPOSE

            Consistency is the offspring of purpose. So far as God is concerned, there is nothing that exists without reason or intention. Nothing that has been created is divorced from Divine purpose. Nothing in nature or in grace occurs randomly, without reason, or without objective.

            The point of this verse is that the glorified Christ is holding everything together with that purpose in mind. He is working everything together for the good of His people (Rom 8:28). Harmony is, in fact, the working together of everything – orchestrating all things with a Divine objective in mind.

            Both good and evil will blend with God’s “eternal pur