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.
Scripture Reading: Colossians 1:9–20
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.
Opening Prayer
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.
Introduction
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?
'Firstborn': What It Does Not Mean
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?
'Firstborn': Old Testament Background
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' Means Preeminence Over Creation
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.
Three Prepositional Phrases of Verse 16
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.
'By Him': The Son as Author
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 Him': The Son as Agent
Through refers to agency, through the exertion of the divine creative power of the Son, all things were created. And then finally,
'For Him': The Son as Goal
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.
Consequence 1: The Son Is God the Creator
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.
Consequence 2: Creation Is Son-Tilted
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
Providence Is Also Son-Tilted
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
Redemption Is Also Son-Tilted
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 Incarnation and the Gospel
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.
Closing Prayer
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.