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It has been a delight to be here. 
And I can't remember the first time I came here. I do know that 
I'm 51 years old now, and I was in my 30s when I came the first 
time. And my memory doesn't always 
serve me correctly, but I do remember something very distinct. We celebrated John Proctor's 
40th birthday. That's how long ago it was. And 
on the same day, Sue's 21st. I do remember that very distinctly. 
It has been really good to be here. I hope someday, somehow, 
some way to come back. And it's great to have a relationship 
with an established, mature church, especially compared to ours. 
Our congregation is young as far as the age of our church. 
Most of the folks are around my age, a little older, a little 
younger. We have a couple younger families. Looking forward to 
see what happens in this next year. Thank you for your prayers 
and support in various ways. If you have a Bible, you can 
turn to Colossians 1. And we'll be focusing on verse 
16, but I want to get the flavor of what's happening in this passage. And so I want to read in Colossians 
1, verses 9 through 20. And before I do that, I'll pray. 
Lord, we thank you for singing and prayer and Bible reading 
and the preaching of the Word of God, and we ask that you would 
give us understanding, that you would cause the pages of Scripture 
to become clear to us in this section, especially that deals 
with the Son of God and his divinity, his power, and his might. Give 
us understanding for your glory for our good. In Jesus' name, 
amen. Colossians chapter 1, verse 9. For this reason also, since the 
day we heard it, we have not ceased to pray for you and to 
ask that you may be filled with the knowledge of his will and 
all spiritual wisdom and understanding, so that you will walk in a manner 
worthy of the Lord, to please Him in all respects." Now, in 
verse 10, this is the reason or goal for his prayer. He wanted 
them to walk in a manner worthy of the Lord, pleasing Him in 
all respects. And now he tells us what a life 
that pleases God is like, what it looks like, the characteristics 
of a walk that is worthy of the Lord. Bearing fruit in every 
good work, increasing in the knowledge of God, we could say, 
being strengthened with all power according to his glorious might 
for the attaining of all steadfastness and patience, and joyously giving 
thanks to the Father. And then he gives us reasons 
why we are to give thanks to the Father. Number one, who has 
qualified us to share in the inheritance of the saints in 
light. Number two, who rescued us from 
the domain of darkness. And number three, who transferred 
us to the kingdom of his beloved son in whom we have redemption, 
the forgiveness of sins. Now the various English translations 
probably represented in the congregation might have different headings 
at different places. The translation I have, has between 
verses 12 and 13, the incomparable Christ. Obviously, Paul starts 
to launch into this theme of Christology and the glory of 
the Lord Jesus Christ from various vantage points. Previous Bibles 
that I've had, English versions, had a heading after verse 14 
that started the Christology in verse 15. And that kind of 
reflects the difficulty of knowing where the transition is taking 
place. Cuz obviously, Paul is going 
from prayer to the Father to praise about the Son in this 
context. But if we look at verse 13, you'll 
see, well, verse 12, giving thanks to the Father. That's the fourth 
characteristic of a life that pleases God. A life that pleases 
God is one that is giving thanks to the Father. And then he lists 
three reasons. Number one, he qualified us to 
share in the inheritance of the saints and Number two, who rescued 
us from the domain of darkness. Number three, who transferred 
us to the kingdom of his beloved son, okay? So he mentions the 
father's beloved son, and then he launches into this Christological 
praise. Now, the son is first of all 
called the beloved son. So that is the son's relationship 
to the love of the father. And the son is secondly the one 
in whom we have redemption, the forgiveness of his sins. That's 
the son's relationship to the father's plan of salvation that 
leads to the forgiveness of sins. And verse 15, who is the image 
of the invisible God? The son is first of all beloved 
by the father. Secondly, the one in whom we 
have redemption, the forgiveness of sins. Third, the image of 
the invisible God, that's his relation to the essence, the 
divine essence. And fourth, who is the firstborn 
of all creation, the sun's relationship to creation. So they have those 
four descriptions of the sun, the beloved sun, the one in whom 
we have redemption, the image of the invisible God, and the 
firstborn of all creation, difficult, well, not necessarily difficult, 
but misunderstood term or phrase in the history of Christianity. 
The firstborn of all creation. Now notice something, because 
we're going to concentrate on verse 16 once I get there. The 
first word of verse 16 is just like Romans 11, 36 this morning. Four. So that connects verse 
16 with verse 15. And I think it connects it with 
that last phrase there. the firstborn of all creation. Why is the beloved son of the 
Father, the one in whom we have redemption, the forgiveness of 
sins, the one who is the invisible God, why is he the firstborn 
of all creation? For, or because, here are the 
reasons. By him, all things were created, both in the heavens 
and on earth, visible and invisible, whether thrones or dominions 
or rulers or authorities. All things have been created 
through him, number two, and for him. He is before all things. 
And in him all things hold together. He is also head of the body of 
the church, and he is the beginning, the firstborn from the dead, 
so that he himself might come to a first place in everything. 
For it was the Father's good pleasure for all the fullness 
to dwell in him, and through him to reconcile all things to 
himself, having made peace through the blood of his cross. Through 
him, I say, whether things on earth or things in heaven." Now, 
we're going to end up focusing on verse 16. I have a thesis 
statement. that I would like to prove, thesis 
statement of the sermon goes like this. In the creation of 
all things under the glory of God by the triune God, there 
was particular focus aimed at the glory of the Son of God, 
okay? God created all things ultimately 
for the glory of the triune God, but there was particular focus 
aimed at the glory of the Son. So if I had a fancy title for 
this, it would be something like, the sun-tilted focus of creation. And that will come from verse 
16. Now, we've seen the context in one sense. Paul's talking, 
Paul's rehearsing his prayer for them. He states the fact 
that he is praying. He gives them the reason for 
his prayer, the goal for his prayer, that they would walk 
in a manner worthy of the Lord, giving those four characteristics 
of a worthy walk. The fourth one being given thanks 
to the Father. the father who qualified us, 
the father who rescued us, the father who transferred us into 
the kingdom of his beloved son. And then, like Paul does quite 
often, just launches into this section about this beloved son. 
He's, first of all, beloved. He's, secondly, the one in whom 
we have redemption. He's, thirdly, the image of the 
invisible God. And he's, fourthly, the firstborn 
of all creation. And why is he the firstborn of 
all creation? Because he made everything. He 
made everything for himself. Everything was made by Himself. 
Everything was made through the exertion of the divine power 
of the Son. But what does it mean to be the 
firstborn of all creation? Let's look first of all at what 
it does not mean. Okay? What it does not mean that 
the Son is the firstborn of all creation. It does not mean that 
the Son was the first created being. Now, some have taken it 
that way, but Paul does not say who is the first created of all 
creation. The first product of creation. He says the first born of all 
creation. The early church dealt with this long ago. There were 
heretics early on that were claiming that there was a time when the 
Son was not. You've probably heard that before. In other words, they said the 
Son of God came into being like all other created things. There was a time when the Son 
did not exist, and then He was spoken into existence, the first 
of all created beings and entities. But in John chapter 1, verses 
1 through 3, it is clear that the One who became flesh, the 
Word became flesh in verse 14, In the first three verses of 
John, it is clear that the one who became flesh is also the 
one who created all things. John 1, 3 says, all things came 
into being through him, the word who was with God and who was 
God and who subsequently became flesh. All things came into being 
through him. And apart from him, nothing came 
into being that has come into being. Now, if he came into being, 
He could not fit the description of John chapter 1, verses 1 through 
3, especially verse 3. The Word, who ended up becoming 
flesh, who is the beloved Son in whom we have redemption, the 
image of the invisible God, the firstborn of all creation of 
the Colossians chapter 1, the Word never came into being. He 
brought things into being that had no being, but he himself 
never came into being in the first place. He has always existed, 
the eternality of the Son of God. The Son is not a created 
being. There was never a time when the Son was not. So what 
does it mean that he is the firstborn of all creation if it does not 
mean he was the first created being? Well, when you read the 
New Testament, there's one thing at least you need to keep constantly 
in your mind, and that is that the authors of the New Testament 
weren't 20th century southwestern Canadians, not that there's anything 
necessarily wrong with being a 21st century Southwestern Canadian. There are some things wrong with 
it, but not necessarily. They weren't 21st century Westerners. They lived in the ancient world 
in the Middle East. They were steeped in the theology 
and the revelation of the Old Testament. So sometimes these 
technical terms like this one, Firstborn of all creation, actually 
has tap roots in the Old Testament. It's a concept borrowed from 
the Old Testament. And in this case, it actually 
is. For instance, in Psalm 89 verse 27, we read this. I also 
shall make him my firstborn, the highest of the kings of the 
earth. Now Psalm 89, some of you probably 
know this. deals with the Davidic covenant, 
the covenant God swore, swore an oath to David that upon his 
throne, one of David's son would sit and rule over the people 
of God forever. And in this psalm, it says, I 
shall make him the messianic king, my firstborn, here it is, 
that is the highest of the kings of the earth. This applies ultimately 
to the Lord Jesus Christ in his mediatorial role as David's royal 
or kingly son. Now, Acts chapter 2, verse 30, 
the apostle Peter makes that connection explicit. You can 
go read it yourself. But the firstborn king does not 
mean the first king ever to exist. There were kings prior to David, 
weren't there? And so when God says through 
this psalm, I shall make him my firstborn, It can't mean the 
first created king ever to exist. Here's what it means. The highest 
of all the kings who have ever existed. And so what I think 
this means is firstborn does not mean the first king ever 
to exist or the first king to come into being. It refers to 
the preeminence, the rank, or the authority of this one called 
the firstborn of creation. Now, it is of interest to note 
as well that ancient Israel, I think we talked about this 
either this morning or yesterday, ancient Israel is called both 
God's son and firstborn in Exodus chapter 4 verse 22. Yet, the 
first son of God was not ancient Israel. The first son of God 
was actually Adam in the Garden of Eden, the firstborn of all 
creation, means he is the preeminent one over all that has been created. It means that he is above creation. It means that he ranks above 
creation. He ranks over creation. The Son is the Lord and not the 
product of creation. He is the acting president of 
all that has been made. So I think this is absolutely 
crucial to see the connection between the end of verse 15 and 
the beginning of verse 17. In the word for, it takes us 
back to firstborn of all creation. What does that mean? The son 
who is loved of the father, the son, the one in whom we have 
redemption, the son who is the image of the invisible God is 
the Lord of creation. He is the one who is preeminent 
over all that has come into being. He is the one who is the acting 
president, the supervisor, the sovereign one over the entirety 
of the created realm. Why is that? That's verse 16 
now. The reason is this, for the three prepositional phrases, 
just like this morning, give us the reason why the Son is 
the preeminent one. So, let's look at each of those 
prepositions. Three reasons why the sun is 
preeminent over creation. First of all, and the translations 
could be different. These little prepositions can 
be translated various ways. It doesn't matter in one sense 
how it's translated. What it matters is the meaning 
that is attached to it. For by, or in him, all things 
were created. And then at the end of the verse, 
all things have been created. through him and for him. Paul says, for by or in him, 
all things were created both in the heavens and on earth, 
visible and invisible, whether thrones or dominions or rulers 
or authorities. This first preposition, by, refers 
to authorship, so that the son is the conceiver, the son is 
the author, the son is the designer of that which has been And then 
Paul continues toward the end of the verse, and he says, through 
him all things were created. The all things were created is 
certainly implied there. Through refers to agency, through 
the exertion of the divine creative power of the Son, all things 
were created. And then finally, that third 
preposition, for him. Paul says, and all things have 
been created, not only by and through, For him, and for here, 
refers to goal, purpose, or end. I saw all the commentaries by 
John Eady on the shelf. I'm just assuming when I say 
John Eady says, some of you are going to go, I've heard him quoted 
before. If you haven't, you need to quote John Eady more. I'm 
sure you have quoted him. But listen to John Eady, a 19th 
century Scottish commentator. who to this day remains one of 
my favorite commentators on Paul. He's commenting on this text, 
these three prepositional phrases in the context of Paul talking 
about us being transferred by the father into the kingdom of 
the son who is loved by the father, the one in whom we have redemption. The image of the invisible God, 
firstborn of all creation, for I am through him and for him. Here's his comments. It is not 
the wise and tasteful arrangement of preexistent materials or the 
reduction of chaos to order, beauty, and life, which is here 
ascribed to the sun, but the summoning of universal nature 
into original existence. What had no being before was 
brought into being by him. The universe was not till he 
commanded it to be. Every form of matter and life 
owes its origin to the Son of God, no matter in what sphere 
it may be found or with what qualities it may be invested 
in heaven or on earth. Christ's creative work was no 
local or limited operation. Its sweep encompasses the universe, 
heaven and earth. Every form and kind of matter, 
simple or complex, the atom and the star, the sun and the dirt 
clod, every grade of life from the worm to the angel, every 
order of intellect and being around and above us, the splendors 
of heaven and the near phenomena of earth are the products of 
the firstborn. All that has been made bows to 
the Son of God. as the author of its existence. Let no one say he is an inferior 
agent. The universe was created by him. Let no one surmise he is but 
a latent source. It is through him. Let no one 
look on him as another's deputy. It is for him. In every sense, 
he is the sovereign creator. His is the conception, and himself 
the agent and end. Amen. Now this is really high 
Christology. Scholars of the Bible and theologians 
and commentators, if you ask them the question, where's some 
of the high points? Where are the Himalayas of the 
Christology in the Bible? Certainly this would be one of 
the passages, Colossians chapter 1, and I think you can see why. 
This is high Christology indeed. All that came into being came 
into being by the Son, through the Son, and for the Son. Or we could say, everything that 
is, is for the Son of God to bring glory to the triune God. That's why I said before, creation 
is sun-tilted from the beginning. Creation comes into existence. And in our text, Paul's focusing 
on the exertion of divine power by the Son of God Other texts 
teach that both the Father and the Spirit of God had their part 
in the creation of all things. But this is focusing on the second 
person of the Trinity. The Son exerts sovereign and 
divine energy, power, in the creation of all things. And it's 
done by Him. It's done through His energy 
or power. And it's done ultimately, here it is, for Him. Son tilted toward the glory. of the Son. Now, in the time 
that remains, I want to draw out some consequences of Colossians 
1.16, and there are many consequences we could talk about here. We'll 
focus just on a couple of them. The first one, I think it should 
be quite obvious. The Son, according to our text, 
is God the Creator. That should be very clear. The 
language of Paul is all-inclusive, okay, for by him All things. And then he says, all things 
again have been created through him and for him. But in between 
there, sandwiched in between the all things and all things 
were created is this. Both in the heavens and on the 
earth. That's why Mr. Eady said this 
is no local geographic. Christ just created a few things 
over in this little pocket or little corner of the earth. This 
is massive. all-inclusive, this is broad 
and universal, both in the heavens and on earth, visible and invisible, 
whether thrones or dominions or rulers or authority. In other 
words, Paul's saying, you name it, everything that has been 
or exists, everything that came from nonexistence into existence, 
finds as its author, the son of the beloved father. The divine being that Moses speaks 
of in Genesis 1-1, in the beginning, God created the heavens and the 
earth, includes the Son. The word of John 1-3 is the Son, 
beloved of the Father, in whom we have redemption, the image 
of the invisible God, the firstborn of all creation, of Colossians 
1. The Son of God is the efficient 
cause of the creation of all things, and all that has been 
made has been made for Another consequence is this, 
is that, and I've said this already, creation is sun-tilted from the 
beginning. Creation is sun-tilted from the 
beginning. I think our text already teaches 
that clearly. But there are other places in 
the Bible where if we stand back from Colossians 1.6 and and look 
at the rest of the scripture, there are other places that seem 
to indicate this sun-tilted focus of creation from the beginning. For instance, and you might not 
have thought of this before, maybe you have, but Romans 5.14, 
I think we talked about this either this morning or yesterday, 
Romans 5.14 says this, nevertheless, death reigned from Adam until 
Moses, even over those who had not sinned in the likeness of 
the offense of Adam, who is a type of him who was to come." It was 
Paul writing that. Paul views Adam as a type of 
Christ. Adam did not become a type of 
Christ when Paul penned these words. God stationed Adam at 
his creation as a type of him who was to come, as a type of 
Christ. Adam was a type of Christ even 
prior to the entrance of sin. Creation, the creation of the 
first man, was sun-tilted typologically from the beginning. There's another 
text that I think illustrates the sun-tilted focus of creation, 
and that's found in Ephesians 5, 31 and 32. Here's what these 
verses say. For this reason, quoting Genesis 
chapter 2, for this reason a man shall leave his father and mother 
and shall be joined to his wife. That didn't sound good. For this 
reason a man shall leave his wife. For this reason A man shall 
leave his father and mother and shall be joined to his wife and 
the two shall become one flesh. Here it is. This mystery is great. But I am speaking with reference 
to Christ and the church. Now it's obvious if you read 
Genesis chapter two and you read Paul in the context of Ephesians 
five, His point is about male-female marriage, okay? But he also has 
something to say about the church. I'm speaking with reference to 
Christ and the church, but you just referenced Genesis 2.18 
about Adam and Eve and the first marriage. I think the best way 
to view that is this. Marriage from the beginning was 
a living picture of Christ. and the church, because creation 
was sun-tilted from the beginning, not only in Adam as a type of 
him who was to come, but in marriage as a picture 
of Christ and the church. And since Adam was a type of 
Christ, some have even suggested that Eve was a type of the church 
prior to the entrance of sin into the earth. Mr. Dr. Fesco calls the church 
the Second Eve. I'm sure Pastor Butler has probably 
said that or quoted that before. If he hasn't, and I'm getting 
in trouble, he'll talk to me after that later. But the reason 
why he would call it the Church the Second Eve is because the 
initial sinless son of God had a bride to assist him in fulfilling 
the mandate to be fruitful and multiply and fill the earth with 
sinless sons of God all throughout the earth. Of course, he failed, 
but what the point is from Paul is that there was some sort of 
relationship between Adam and Eve and Christ and the Church, 
even prior to the entrance of sin, because the creation is 
sun-tilted from the beginning. Commentator Peter T. O'Brien 
says, it was God's intention from the beginning when he instituted 
marriage to picture the relationship between Christ and his redeemed 
people. Now, if creation is sun-tilted 
from the beginning, and if it is for him that is the sun, then 
wouldn't providence also be sun-tilted? Wouldn't the outworking of God's 
purposes, the preservation of all that's been made, and the 
moving of everything that's been made to an intended goal, wouldn't 
that also be sun-tilted, if creation is sun-tilted? And if it's ultimately 
for the glory of the Son, then everything in between creation 
and that ultimate end has to be working toward that same goal. And if both creation and providence 
are sun-tilted, then wouldn't redemption also be all focused 
on what the Son does? Because creation has a goal that 
was spoiled by sin, and then the Son of God becomes man in 
order to take creation to that intended goal. So that creation 
was originally sun-tilted, providence is sun-tilted, grace of redemption 
is sun-tilted. It's all about the glory of the 
sun. Now listen, in Colossians chapter 1, I think you can see 
some of this. Not only that creation is sun-tilted, verse 16, but 
providence is sun-tilted. Look at verse 17. And he is before 
all things, and in him all things, here's providence, hold together. 
All things consist. All things maintain the current 
form of existence that they possess by the exertion subsequent to 
creation by the Son upon everything that's been made. Paul says he is before all things 
and in him all things hold together. We could say that which depends 
on the Son for initial existence depends on the Son for continued 
existence. That which was created for him 
is subsequently sustained in him, which I think means in the 
sphere of his providential power. John Eady, by the way, you can't 
get away from the sun. Creation, providence and redemption, 
it's all about him. John Eady again says all things 
were brought together and are still held together by him, through 
him and for him. He who created is alone able 
to sustain every moment of providence. He continues, his arm upholds 
the universe, and if it were withdrawn, all things would fade 
into their original non-existence. His great empire depends upon 
him in all its provinces. Life, mind, sensation, and matter, 
atoms beneath us to which geology has not descended, and stars 
beyond us. to which astronomy has never 
penetrated. He feeds the sun with fuel and 
veils the moon in beauty. He guides the planets on their 
journey and keeps them from collision and disorder. And then E.D. goes on and says this, every 
pulsation of our hearts depends on his, the sun's sovereign beneficence 
who feeds and clothes us. So just as creation is sun-centered 
or sun-tilted, so providence is as well. But I think in Colossians 
1, Paul doesn't stop there because he goes from old creation to 
providence to new creation or redemption. And new creation 
or redemption is all about who? The beloved son in whom we have 
redemption, the forgiveness of sins. Colossians 1, 18 through 
20. is also head of the body, the church. He's making the transition 
from creation and providence to grace and redemption. He's 
head of the body of the church. He's not only head of the old 
creation, he's head of the new creation as well. He's the beginning, 
the firstborn from the dead, so that he himself will come 
to have first place in everything. For it was the Father's good 
pleasure for the fullest to dwell in him, and through him to reconcile 
all things to himself, having made peace through the blood 
of his cross. Through him, I say, whether things on earth or things 
in He who is head of creation is also head of redemption, the 
new creation. So that the son's work of new 
creation, the son's work of renovation, the son's work of reconciliation 
affects both sinful men and the cursed creation itself. Remember, 
Paul in Romans chapter 8 says that the creation is kind of 
longing. The creation, if it had a neck, 
its neck is sticking out, and its veins are protruding, and 
it's looking for something. Because once that day to come 
where the curse is removed from it, it's looking for the ultimate 
glorification of the sons of God. And when the ultimate glorification 
of the sons of God occurs, then creation is set free. That's 
connected to the son's work and the renovation of the creation. So just as creation and providence 
are sun-tilted, so is redemption, the work of new creation. Or you can listen to Paul in 
Ephesians 1, 10, with a view to an administration suitable 
to the fullness of the times, that is, the summing up of all 
things in Christ, things in the heavens and things on the earth. 
In him also we have obtained an inheritance, having been predestined 
according to his purpose, who works all things after the counsel 
of his will. And he put all things in subjection 
under his feet and gave him his head over all things to the church, 
which is his body, the fullness of him. who fills all in all. John Owen, again a 17th century 
English puritan, theologian, and pastor on the concept of 
the centrality of the sun in both the old and new creations 
says this, God in infinite wisdom ordered all things in the first 
creation. So as that the whole of that 
work might be subservient to the glory of his grace in the 
new creation of all by Jesus Christ. He was maker and sustainer, 
maker of the old creation, sustainer of the old creation. Sin comes 
in, he is also head and maker of new creation. It's all tethered 
around the Son and his glory. And someone commenting on Owen's 
Christocentric view of creation, providence, and redemption says 
this, it is difficult to conceive of a more Christocentric view 
of the purpose of God in creation than this, which subjects the 
creation and history of the universe to the manifestation of the glory 
of God in its renovation by the sun. So creation is sun-tilted, 
providence is sun-tilted, and grace or redemption is sun-tilted. Now, there's something very I 
think, staggering to consider here. The Bible's very clear. That which came into being, came 
into being by the exertion of the divine power of the triune 
God, here in our texts, focusing in on the exertion of divine 
power by the Son of God. The same Son, beloved of the 
Father, the one in whom we have redemption, the forgiveness of 
sins, that Son who created all things, who sustained all things, 
every pulsation of our heart depends on divine energy or power 
exerted by that sun, that same sun took on human flesh. That's what John 1's about. And 
the Word, after this glorious, grand section on the divinity 
of the sun, the eternality of the sun, the creative power of 
the sun, He gets down to the incarnation and he says, that 
word became flesh and dwelt among us. What is that? Genesis 1 18. And 
he made the stars also. He who hung the stars. assumed that which he had created, 
human nature, body and soul. Now the question is, why did 
he do that? Why did the word become flesh 
and dwell among us? I believe I referenced a passage 
in Hebrews this morning, when the son came on the earth, he 
said this, thou hast prepared a body for me. The son knew, 
the father had prepared a body for him to assume into his person. The Son became that which he 
was not in order that we might become something we were not. 
The Son never ceased being what he always and ever shall be, 
God, blessed forever. He assumed what he was not, humanity, 
into his person. God became man, the Word became 
flesh, in order that He might do something to bring the rest 
of us someplace we were not going to go, because we had fallen 
into sin. So He who hung the stars became 
one of us. He who called all things into being out of nothing 
and sustains all things by His divine power. He was hated without 
cause. He was laughed at. He was scorned. 
He was framed. He was rushed through a mock 
trial. He was crucified. And he died 
in his human nature. That's why we call this the state 
of humiliation. The state of condescension. He who made human nature assumed 
that which he created in order to suffer, die, and rise from 
the dead. In order to exalt human nature 
to a status never attained by Adam. And to a status Adam didn't 
lose. Adam was created in such a way 
he could fall into sin. Jesus takes many sons to glory, 
to an immutable status of communion with God. Nobody can ever rupture 
again. So Christ, in assuming human 
nature, obeys and exalts human nature to a status better than 
creation. After he died, he rose in power. 
And he rose in glory. He suffered, then he entered 
into glory. And he's going to come again 
in glory. And you know what he's going to do? Hebrews 2.10. He's 
going to bring many sons to glory. I hope you believe that. The 
gospel is the good news of what God has done in Christ. He assumed human nature to obey 
in human nature, to suffer the wrath of God in human nature. 
to die in human nature and to bring human nature to a glorious 
status. And everyone who believes in 
the gospel gets all the benefits of that work of Christ. You get 
your sins forgiven, you get your souls cleansed, you get entitled 
to glory. And someday he's going to come 
back and he's going to say to your body, get out of the grave. 
He's going to give you a glorified soul into a glorified body. You're 
going to be a whole glorified human being. We're going to see 
him just as he is. We're going to be like him. And 
it's going to be it's going to be something that I has not seen. Neither has ear heard all that 
the Lord has in store for those who love him. I love the doxology 
at the end of Jude. I don't know what it means, but 
it must be great because it says it's not him who's able to keep 
us from stumbling to make you stand in the presence of his 
glory to God, who is able preserve us from stumbling and to make 
us to ultimately stand safely in the presence of the glory 
of God, blameless. This is future. This is eschatological. This isn't just when you die 
and you're absent from the body, present with the Lord. I think 
this is the eschaton. This is the new heavens and the 
new earth. The judgment dust is all cleared. The renovation 
of the new heavens and new earth, it's done. is with his people, 
the lamb is there is no need for a temple because the special 
presence of God is all throughout the earth among all men and women, 
because everybody there is in Christ and special saving communion 
with him. It says that we're going to be 
blameless. I understand what that means, not existentially 
or practically. I understand what that means 
theologically and eschatologically. But it says blameless. with great 
joy. I think I know what joy is. I 
don't know what great joy is. I don't know what standing in 
the safe presence of God blameless with great joy is, except it's 
good. It's satisfying to the soul. It will never be exhausted. We won't say, okay, I'm done 
with this blameless with great joy in the safe presence of God. 
Now what? What's next? We won't exhaust. We cannot. The finite cannot contain the 
infinite. There'll never come a time when 
we'll say, you know what? I've studied God enough. I've studied 
theology enough. I've exhausted the subject. I 
know God as God knows himself. That's black. Then you'd be God. 
God is infinite and eternal. We are temporal. We're finite. God never came into being. came 
into being. There never was a time when God 
was not. As hard as it is to go back in 
this infinite regress in your mind, because you always want 
to say, well, what's on the other side of that? It's because we're creatures. It's 
the way we think. But there will be a time when we'll be in the 
safe presence of the glory of God, blameless, with great joy, 
because of the righteousness of Christ. Not because we came 
to church. Though, if you're a Christian, 
you gotta go to church, okay? Not because we resolved to do 
better in 2013 as a Christian than 2012, and God said, you 
know what? Thank you for that New Year's 
resolution. That got you in. In Emmanuel's land, you know 
where all the glory goes? To the Son. To the Lamb who is 
slain. for sinners. I hope you believe 
that. If you don't, believe it. If 
you do, thank the Lord for grace and rejoice in your salvation. 
Let's pray. Father, we are beggars. We are thankful that you give us crumbs 
of truth that are glorious. We scratch the surface. There 
are times when we get a little better glimpse of the essence 
of things, and then it just seems like we lose that savor of it. But again, we come back to the 
Word, the Spirit blesses it, we get understanding, and our 
souls are thrilled again. Someday, there will not be ebbs 
and flows like that. We're not in that day yet, but 
we thank you for the little snippets that we do taste through the 
ministry of the Holy Spirit, who's a pledge, who's a down 
payment of more to come. We thank you for the Son of your 
love, in whom we have redemption, who's the image of the invisible 
God, who's the firstborn of creation. And he is that preeminent one 
over all that which has been created. because it was by Him, 
through Him, and for Him. And even history and providence 
is directed by Him. Certainly, the anchor of redemption 
is the Lord Jesus and His work for sinners. So thank you for 
these reminders. Bless them to our minds and souls. And thank you in Jesus' name, 
amen.