Colossenses 1:16-18

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THE GLORY OF CHRIST

Colossenses 1:16. By him were all things created, that are in heaven, and that are in earth, risible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist. And he is the Head of the body, the Church: who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence.

THE pre-eminence he must have: the pre-eminence he shall have: his title to it is indisputable: and it is at the peril of our souls to withhold it from him. Do you ask, Of whom we speak thus? I answer, Of the Lord Jesus Christ; of whom the Apostles evidently thought that they could never speak enough. Let the Apostle Paul but touch upon his name, and he launches forth in his praise, and scarcely knows when to stop. Mark the passage before us. The Apostle had informed the Colossians what prayers and thanksgivings he daily poured forth before God, in their behalf. He especially praised God for “delivering them from the power of darkness, and translating them into the kingdom of his dear Son:” and having thus, accidentally as it were, mentioned the Lord Jesus, he goes on to expatiate on his transcendent excellencies, not only as the Redeemer of his people, but as “the image of the invisible God, and the first-born (that is, the Heir and Lord) of the whole creation.” And, lest it should be thought that he was speaking too highly of the despised and persecuted Jesus, he proceeds yet further to establish his claim to these high titles, by declaring what he had done for the world at large, and for the Church in particular; and that the preeminence thus given him was no more than his due.

In opening to you this sublime passage, I shall be led to shew,

I. On what grounds pre-eminence is due to Christ—

In all things he must take the lead. This priority is due to him, on account of,

1. His personal dignity—

[He, though born into the world a little infant, after that the world had existed four thousand years, was the Creator of all, the Preserver of all, the End of all. “By Him were all things created,” both in heaven and earth, whether they be thrones or dominions, or principalities or powers. Whether they be “visible,” as the heavenly bodies and the earth, with the things upon it; or whether they be “invisible,” as the holy angels and the souls of men; he formed them all: whatever rank or order they possess in their respective spheres, (for it seems that in heaven, as well as on earth and in hell, there are beings of different ranks and orders,) from his creating hand they have derived their existence, and from his sovereign will their station. Nor is there any thing in the whole creation which is not upheld by him. He directs the stars in their orbits, and causes the sun and moon to know their appointed seasons. The smallest insect too, which is so small as to be invisible to the naked eye, is as much noticed and supplied by him, as if it were the only work of his hands. For himself too, as the supreme God, he made these things: and all of them, whether wittingly or unwittingly, subserve his glory. If we could suppose that God had delegated to him the work of creating every thing, and of upholding it in its order, (though, as he was the Creator of all things, he could not be himself a creature,) still it would be impossible for God to devolve on him the honour of being the end of all things: that is incapable of being communicated to any creature: it is the prerogative of God alone: nor could he divest himself of it, without giving a licence to his creatures to alienate from him the most essential rights of Godhead.

Behold, then, the Lord Jesus Christ, in this his personal dignity, as the author and end of all; and then say, whether he be not entitled to a pre-eminence above all? The highest archangel has no such claims. In respect of these things, he is on a level with the meanest clod of earth; and must unite with all the rest of the creation in giving glory to our blessed Lord.]

2. His official excellency—

[In his mediatorial capacity he is no less glorious. He is “the Head of the Church, which is his body:” he is the Head of vital influence, from which every member receives his supply of grace; and he is the Head and Representative of all his members, who at this very moment “are risen, as it were, in him, and sitting in heavenly places in him [Note: Efésios 2:6.].” This I conceive is meant by his being “the beginning, the first-born from the dead.” It is true that he existed before all; and that he was the most distinguished amongst those who have risen from the dead; having raised himself by his own power, whilst all others have owed their restoration to life to the miraculous exertion of God’s power. But, as he is called “the first-born of the whole creation,” not because he was himself created, but because the rights of the first-born all centred in him, and he was, as mediator, the Heir and Lord of all [Note: Hebreus 1:2.]; so his being called “the beginning, the first-born from the dead,” imports, that in his risen state the rights of primogeniture still attach to him; and that he is, in heaven, the Head and Representative of all his members, who, in due time, shall participate the glory which he there enjoys. This is what the Apostle elsewhere distinctly states; saying, “Now is Christ risen from the dead, and become the first-fruits of them that slept [Note: 1 Coríntios 15:20.].”

Consider him, then, in this his mediatorial character; and say, whether he does not in this view, also, justly claim the pre-eminence? To him are all in heaven, and all on earth, indebted for their happiness; even as the moon and stars, no less than this terrestrial globe, are indebted to the sun for all the light which they enjoy. The angels around the throne, no less than ourselves, are all collected under him as their Head [Note: Efésios 1:10.]; and, through his all-powerful aid, retain the blessedness, of which we, in due season, are destined to participate. Yes, in heaven, at least, is he glorified as he ought to be; for “in that celestial city the glory of God does lighten it, and the Lamb is the light thereof [Note: Apocalipse 21:23.].”]

But as, in ascribing pre-eminence to him, we must be active, let us consider,

II.

In what way and manner it should be assigned him—

It is not sufficient that we “call him, Lord, Lord:” we must honour him, “not in word and in tongue, but in deed and in truth.” We must give him the pre-eminence,

1. In our regards—

[Go up to heaven, and see how he is honoured there. There is he “as a Lamb that has been slain;” and there, “as a Lamb, he sits upon his throne;” and all the hosts of heaven, those who never fell, no less than those he has redeemed, are singing day and night, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing [Note: Apocalipse 5:11.].” Now, thus it should be on earth. We should be so filled with views of his excellency, and so penetrated with a sense of his love, that the whole creation should be a mere blank in comparison of him. Parents, children, life itself, should be of no account, where his honour is concerned. What the Psalmist said, should be the continual language of our hearts, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee [Note: Salmos 73:25.]” As for the poor things of time and sense, we should be ashamed that they have ever been suffered to occupy one single thought, except in subserviency to him. In a word, the Lord Jesus should be to us now, what he will be in a better world—our light, our life, our joy, our All.]

2. In our affiance—

[As God, who created all things, he is able, and, as our living Head, who is interested in our welfare, he is willing, to do all that our utmost necessities can require. Stretch your imagination to the uttermost; and think whether there be any guilt too deep for his blood to expiate, or any corruption too inveterate for his Spirit to subdue. To limit him, either in relation to his power or his grace, or to rely on any other besides him, were to deny his Godhead, and to cast him down from his mediatorial throne. Our whole soul should go forth to him; our every want be cast on him: and fear, except that which is truly filial, should be dismissed, and find no more place in our bosoms than it does in heaven. O, the holy glorying that becomes us! Rise to the occasion, my beloved brethren; and rest assured, that he who created and preserves the universe can new-create and preserve you; and he who redeemed the Church with his blood, and united it to himself as his own body, can redeem, and sanctify, and save, yea, “save to the very uttermost, all those who come unto God by him.”]

3. In our services—

[That was an unanswerable appeal which was made to the Jewish rulers, “Whether it be right to hearken unto you more than unto God, judge ye [Note: Atos 4:19; Atos 5:29.].” We should know no rule of conduct but his revealed will: nor, in the execution of his will, is there any limit to be assigned. If we had a thousand lives, they should all be devoted to him: nor, if we could die a thousand deaths, should they be accounted too much to be endured for him. “His love should constrain us,” and carry us away as a mighty torrent in his service. It is said of the angels in heaven, that “they do his commandments, hearkening to the voice of his word [Note: Salmos 103:20.]:” and so should it be with us: the very first intimation of his will should call into activity our utmost powers: nor should we ever rest, till we can say of the work committed to us, “It is finished.”]

Suffer ye now, brethren, a word of exhortation—
1.

Contemplate the excellency of your incarnate God—

[Survey the heavens, with all the diversified and stupendous bodies contained in them: and inspect the minutest insect, which nothing but the greatest magnifying power can render visible: and see, both in the one and in the other, his creating hand, and his preserving power. Then say with yourselves, ‘The Maker of all these things is my Friend, my Beloved, yea, my very Head, one with me; not merely as a subject is one with his political head, the king, but as any member of my body is with my own head. Not any powers which I myself possess are more used for the good of my own members, than all the powers of this Saviour are for me. For me he became incarnate: for me he died upon the cross: for me he rose, and ascended up where he was before: for me he orders every thing in heaven and earth: for me “he has prepared a place” in the mansions of his Father: and for me is he shortly coming again, to “take me to himself, that where he is I may be also.” Shall I cease for a moment to think of him? Shall any thing for a moment stand in competition with him?’ My dear brethren, let him have the pre-eminence: let him be seated on the throne of your hearts: let every Dagon fall before him: and let him “be all your salvation and all your desire.”]

2. Awake to the performance of your duties towards him—

[Are you not ashamed that this adorable Saviour has held so low a place in your esteem, that even the most contemptible things that can be imagined have had a pre-eminence above him? There is not a base lust which has not more power to sway you, than love to him, or zeal for his glory. There is not a vanity which you have not more desired, nor an object whom you have not more feared, nor a device you have not more relied upon, than he. Would you not have thought it impossible, that a Being so glorious in himself, and so gracious unto you, should ever be so despised by you, as he has been? O! humble yourselves before him; and now set yourselves with all diligence to honour and to glorify his name. Let it no longer be a doubt, either in your own minds or in the minds of any that behold you, who has the preeminence in your souls. Give yourselves wholly to him: live altogether for him: let your daily and hourly inquiry be, “Lord, what wilt thou have me to do?” In short, endeavour to begin the life of heaven whilst you are yet upon earth. When once you are there, “you will follow the Lamb whither-soever he goeth [Note: Apocalipse 14:4.].” Follow him now: follow the footsteps which he trod on earth: follow him, in your affections, to the highest heavens [Note: Colossenses 3:1.]: and look forward to the time when he, who has ascended as your Forerunner, shall come again to take you to himself, and “seat you with him upon his throne, as he sitteth on his Father’s throne.”]