Colossians 1:14-20

(14) In whom we have redemption through his blood, even the forgiveness of sins: (15) Who is the image of the invisible God, the firstborn of every creature: (16) For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (17) And he is before all things, and by him all things consist. (18) 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. (19) For it pleased the Father that in him should all fullness dwell; (20) And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

At this verse we enter upon one of the most sublime subjects which God the Holy Ghost hath thought proper to bring before the Church, in his whole inspired writings. And I pray for grace to enter upon it with the most humble and profound reverence. The Apostle saith, that it refers to the mystery which hath been hid from ages and from generations, but now is made manifest to his saints. Reader! pause at the very entrance on it; and contemplate the distinguishing grace of God the Holy Ghost, in this infinite condescension. Think of his vast grace in the revelation. And then ponder his distinguishing love, in making this revelation known to his saints! And, if you and I can personally add, in our own instance! Oh! the grace of God!

When we consider how infinitely glorious the self-existing, and incomprehensible Jehovah is, in his threefold character of Person, dwelling eternally in his own glory; and, that that glory could receive no addition from the praises of his creatures, for all his divine perfections must have been the same; though man, or angel, never had been; but yet, for their happiness, in the contemplation of his glory, he was pleased to go forth, in the manifestation of himself, in those various acts, whereby the Lord might be known, in the several departments of nature, providence, grace; and glory: I say, when we consider Jehovah in this view, and stand impressed with this conviction no less on our minds, that the making some manifestation of this his glory to his Church, which he chose in Christ before the world began, is the sole cause, for which that Church is called into being, and all the after acts of creation took place; what an holy awe, and profound reverence, do such thoughts beget in the soul? From hence, it plainly appears, that this Great, and Almighty Lord, being infinitely blessed in himself, and in the Personalities of his own nature and essence, raised up the magnificent structure of creation, in all its departments, to make the Church in Christ blessed in the knowledge of Himself. John 17:3. So that, in the Person of God's dear Son, he might unbosom himself, and come forth, as it were, from the invisibility of his Being: not to add to his glory, for that can receive no accession; but to make the Church happy in the suitable apprehension of Him! John 1:18. What a subject is here opened to the contemplation? A child, of God, when regenerated in spirit, and raised from the Adam-fall of spiritual death, may, and can, in some measure, begin in this life the contemplation; but a. whole eternity will not be enough to fill in the infinite boundless subject!

The wonders of creation, in all its vast extent, led to the view; and the infinite holiness of the divine nature, in the forming our first Parents in a state of innocency, and holiness, opened the first volume in the wonderful decree. But, when the Church of God had read somewhat of the gracious pages herein, the Lord turned over to the vast mystery, which He, who alone was found worthy to open the book and loose the seals, came to disclose; Revelation 5:1 - Revelation 10:1; Psalms 2:7, and the Church began to learn, what angels had never been taught, of the mysterious union, of God and man in one Person, with all the vast concerns involved therein, in the unsearchable riches of Christ!

In this Chapter, and at the opening of those verses, God the Spirit graciously directed the mind of his servant the Apostle, to give the Church some of the great outlines of this subject. Not to gratify curiosity, but to awaken the most humble and godly reverence; not to pry into mysteries which are unfathomable, but to beget holy faith, and love. And, under the Lord the Holy Ghost, the Apostle hath given to the Church, some of the several parts of this deep, and mysterious subject, one by one, as are enough, when God the Spirit gives his enlightening blessing with them, to raise up in the soul of the faithful, a joy unspeakable, and full of glory. The best service I can propose in this Poor Man's Commentary, will be to follow the footsteps of the Apostle, in the several features which he hath here marked, in those verses, of the Person of Christ, and of the office-characters in which he hath drawn him; from whence, if the Lord be graciously pleased to bless the review, both Writer, and Reader, may be benefited together.

And first. He describes his Person. He stiles him the Image of the invisible God. Not as God only, far there can be nothing visible in God. And his express character is, the King eternal, immortal, invisible, 1 Timothy 1:17. And He is said, to dwell in the light which no man can approach unto; whom no man hath seen, or can see, 1 Timothy 6:16. So that, when the Holy Scriptures at any time speak of God in his threefold character of Person, they invariably speak of Him in this invisibility of essence. The mode of their existence is perfectly inconceivable. It never can be attained by any created faculties. The very nature of God would cease to be incomprehensible (which is his distinguishing property), if brought any way down to the comprehension of anything finite. When, therefore, Christ is said, as in this blessed Scripture, to be the image of the invisible God; it is not spoken of him, as God only: for God cannot be visible. In all his substance as God, he is invisible. Neither can it be said of Christ as man only. For the human nature alone, could never represent the Godhead. But, if the Son of God will condescend to take into union with himself an holy portion of human nature, (which to his eternal praise, and his Church's everlasting happiness, he hath done), then in both he becomes the image of the invisible God, subsisting in this twofold nature, as that blessed Scripture expresses it: For in him dwelleth all the fulness of the Godhead bodily. Colossians 2:9. The Apostle goes on, and calls him the first born of every creature. And this throws a light upon what went before. The first born, that is, in this vast plan, of Jehovah's mind. Indeed, both the first, and last, in all God's thoughts; and hence called the Alpha, and Omega. So Jesus called himself; Revelation 1:17; Revelation 1:17, compared with Revelation 22:13. Not in the open manifestation of himself, when he tabernacled in substance of our flesh, in what is called the fulness of time; Galatians 4:4, but as subsisting in Covenant engagements, he became the first born to represent the invisible God; and the models or pattern, of all to be represented, in the after circumstances of the creation of man. Hence, at the creation of Adam, in the Council of Jehovah, it was said; Let us make man in our image after our likeness: Genesis 1:26, that is, after the likeness of Him who is the image of the invisible God; namely, Man subsisting in covenant-characters in the Son of God. And thus, God and man, in one Mediator, possessed of Jehovah in the beginning of his ways, set up from everlasting, Proverbs 8:22

Thirdly. From hence, the Apostle proceeds to enumerate some of the actions of Christ, in this God-man representation, as the image of the invisible God. By him mere all things created that are in heaven, and that are in earth: visible, and invisible; whither they be thrones, or dominions, or principalities, or powers: all things were created by him. Pause! - What a manifest display here is, of everything which can demonstrate supreme power? As God, He in whom this Image of the invisible God subsisted, was, and is, one in the essence of the Godhead, with the Father and the Holy Ghost; and, therefore, in common with the Father and the Holy Ghost, is the Creator of all things. And as Man, taken into Covenant engagements, became the Image, or Pattern, of whom the creation in human nature, was to be made like. This secret One was thus, in representation, the Image of the invisible God, and subsisting secretly in Covenant engagements for this express purpose. Hence it is said, that God created all things by Jesus Christ. Ephesians 3:9

Fourthly, The Apostle adds, that not only all things were created by him, but for him. Here opens another striking particularity of the greatness of Christ's Person. And, this is not spoken of him as God only; for in that case, the observation would have been unnecessary. Neither can it be in allusion to his manhood only. For in this sense, it would not have been correct. But, if we view it in reference to both natures, God and man, Mediator; it is both scriptural, and truly blessed. For Jehovah hath given him all things as God-Man-Mediator; John 3:35, and given him to be the head over all things to the Church, which is his body, the fullness of him that filleth all in all. Ephesians 1:22

Fifthly. He is said to be before all things, and by him all things consist. The observations going before, plainly prove his priority to all things as Creator. So that, on this we need not enlarge, But, when it is also said, that by him all things consist; there is a beauty, and a blessedness in this expression, which demands somewhat more particularly to be remarked. By him all things consist: that is, as God-Man-Mediator. A somewhat to mediate, to come between the Creator, and the created. For the union of those natures rendered it necessary, in order for the works of creation to hang upon, or to consist in. Very certain it must be, to common sense, that nothing which is of creature-being, and no more, can have union with the Godhead. It cannot stand in connection with the Godhead. And very certain it is, that nothing of mere creature-being, and no more, can stand in being alone, independent of God. Hence, in the Person of the GOD-Man Christ Jesus, in this twofold nature, there is found in him, and in him only, an adequate foundation to rest upon, and to have union with. And hence it is most blessedly said, that Christ is not only before all things, but by him all things consist.

Reader! I detain you for one short moment over this view of Christ, by whom all things consist, to consider, how eternally safe and secure, and how eternally blessed, and happy, must every individual member of his mystical body be, while all hang upon him, and all consist by him. Precious Jesus! how can the body perish, while the Head lives? How can Jesus's members be otherwise than blessed, while living in, and living upon Jesus?

Sixthly. Paul cannot give over. He speaks again of Christ; and now in his headship. He is the Head of the body the Church. He hath married our nature, our persons, hath come into the tenderest alliances with us, made us members of his body, of his flesh, and of his bones. All communications from him, are in, and from, the human nature of our Lord: so that, while his Godhead gives a fulness and a blessedness, to every token shewn; his manhood gives it an human sweetness, to make all the blessings also of the man, the God-man Christ Jesus.

And lastly: (for I must not trespass to add more), Paul puts a blessed emphasis on the whole, in declaring, that he is the firstborn from the dead also, as well as the first born of every creature: that as, in his Mediator-character, he is the first, in all Jehovah's designs; so he must be the last in all his appointments. None shall come before. None shall remain after. As Jesus saith himself: I am Alpha, and Omega; the beginning, and the ending, saith the Lord which is, which was, and which is to come. Revelation 1:8. Reader! contemplate the glories of his Person, of whom such glorious things are said! Jesus! to thee, shall every knee bow, and every tongue confess, that thou art Lord, to the glory of God the Father! Philippians 2:10

Having now, in as expeditious a manner as possible, followed the footsteps of the Apostle, in his description of Christ's Person; I would next, as I proposed, prosecute what he hath marked of those office-characters, in which he hath drawn him.

And first. Let us take notice of Christ's fulness. For it pleased the Father that in him.should all fulness dwell. The Reader will observe, that the words the Father, are in italics. By which is meant, that they are not in the original. But our Translators have very properly introduced them; because, though all the Persons of the Godhead are engaged in Covenant purposes, in all things relating to Christ, and his Church; yet, it is among the special and personal offices of the Father, as appears from other pans of Scripture, the giving all things into the hands of Christ. His is to give both the Church and all spiritual blessings for the Church to Christ. John 17:6; John 17:6

In regard to the fulness here spoken of, as dwelling in Christ; care must always be had, to consider it in relation wholly to his Person, and office-character, as Mediator. For, as God, in his divine nature, and essence; all fulness, yea, all divine perfections, are his, in common with the Father, and the Holy Ghost. Nothing can be said to be given to him in this sense, for they are his own eternally. But the Mediator-fulness, is given to him for the Church, which is his body; and in this character of headship, his is the fulness, that filleth all in all. Ephesians 1:17, to the end. Reader! pause over the contemplation, for it is most blessed. A fulness in himself, as God-Man-Mediator. A fulness of temporal, spiritual, and eternal blessings, to impart to his body the Church. A mediator-fulness, as the everlasting Lord of all creation, to rule over, and direct, in all the departments of nature, providence, grace, and glory. So that, while the Lord Jesus is in a special, and personal manner, the Head of his body the Church, for grace here, and glory forever; he is the head of all principality, and power: Ephesians 1:22, and, as the Prophet described him, his dominion is an everlasting dominion, and his kingdom, that which shall be forever. Daniel 4:34; Daniel 4:34; Revelation 5:13

The Reader will not expect me to enter into a description of this all fulness, which it hath pleased the Father, to invest his dear Son as Mediator with. This exceeds all the powers of the imagination, to conceive. And no pen, or tongue, or angel, could describe, or make up the vast arithmetic, in calculation. But every child of God, in the circumstances of his own life, should be forever, like the Prophet on his watch-tower, observing the unceasing tendencies of the Lord's manifestation to himself. And if he were, what an huge volume might a short life record, of the continual love-tokens, which Jesus sends his redeemed, when receiving out of his fulness, and grace for grace. Habakkuk 2:1; John 1:16

Secondly. Paul speaks of another office of Christ, namely, redemption; the great purpose which brought him from heaven. The Apostle, indeed, began his account of Christ's Person with this, in the opening of this paragraph, when he said: In whom we have redemption through his blood, even the forgiveness of sins. And here again, in the close of the sentence, he dwells upon the same soul-reviving subject most blessedly, when saying: And having made peace through the blood of his cross, by him to reconcile all things unto himself: by him, I say, whether they be things on earth, or things, in heaven. I must entreat the Reader to observe with me, with what emphasis the Holy Ghost holds forth to the Church, this vast work of the Lord Jesus. Redemption is Christ's own personal labors, and sufferings. It is to his own personal glory, and honor. The work is all his own. The glory his. And God the Holy Ghost is unceasingly-impressing the sense of it upon the Church. It was taught the Prophet in a vision, ages before Christ became incarnate, when he saw him coining up as a mighty conqueror from the war; and yet, as a servant, treading the wine-press. It was Christ alone, which trod the wine-press of the wrath of God. And of the people there was none with him, Isaiah 63:1; Revelation 19:15

And, I beg the Reader to observe yet further, how strong an emphasis is laid on the word him, by him I say, saith the Apostle. We have a similar expression, Ephesians 1:10. And the design is to shew, the special, peculiar, and personal fitness of Christ, as God-Man-Mediator, to this work of redemption. For, if it could be supposed possible, that any other but the Son of God in our nature, could have accomplished redemption; by so much would it have lessened the greatness of his love, and ability, in doing that, which another could do. So that, it forms a special feature in the Person of our adorable Emanuel, that in Him alone, we find One mighty to save, Acts 4:12. If the Reader will turn to Hebrews 1:3, he will find a similar precious testimony, to this most blessed truth, that Christ, by himself, purged our sins. And, as in the redemption of his people; so in the destruction of his, and their enemies, it is his triumphs over them in it, or as it should have been rendered, (and is indeed, in the margin of the Bible), in himself; meaning, his own personal triumphs over them, Colossians 2:13. Oh! what wonders are found, in the Person of the Lord Jesus Christ! Oh! the triumphs of his offices, and grace!