WHAT A DIFFERENCE A COMMA MAKES

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Ephesians 4:12 KJV

¹² For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

Ephesians 4:12 NKJV

¹² for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,

  

The change in the translation came somewhere around the middle of the 19^th century.  The translators became convinced that the change in the Greek preposition “for” from its first occasion “for the equipping” to another preposition in the next two phrases warranted a change in the structure of the sentence.

The new structure of the sentence would have two phrases rather than three.  The comma was removed from between “saints” and “for” making one clause with what was the 2^nd phrase now being an adverbial phrase modifying “equipping”.  This gave an entirely different meaning to the sentence that begins in verse 11 and continues through verse 16.

By this a particular office, deacons, is changed to the overall vocation which is applied to all Christians.  And it was understood that this was the result of the comma removal.

There was not unanimity for this.  Some very great scholars disagreed with good exegetical and grammatical reasons.  John Eadie, a Scotch scholar whose credentials are as impressive as any of that day, wrote the following on this verse in his commentary on Ephesians.

“4.  Meier, Schott, Ruckert, and Erasmus also regard the two clauses introduced by eis as dependent upon  that beginning with pros.  Their opinion is—that the apostle meant to say “for the perfecting of the saints unto all that variety of service which is essential unto the edification of the church.”  This interpretation we preferred in our first edition.  But Meyer argues that diakonia, in such a connection, never signifies service in general, but official service; and his objection there is, that the saints, as a body, are not invested with official prerogative.

5.  Meyer’s own view is, that the two last clauses are co-ordinate, and that both depend on edoke,

while the first clause contains the ultimate reason for which Christ gave teachers.  He has given teachers—eis-- “for the work of the ministry” and--eis--for the edifying of His body—in order to

the perfecting of His saints.”  Ellicott and Alford follow Meyer, and we incline now to concur

 in this opinion.”  The John Eadie Greek Text Commentaries, Vol 2, Ephesians, page 308.

This quote is long and somewhat technical, but it does point out the differences scholars have about the present universally accepted translation.  Meyer’s statement “deacon” in such a connection, never signifies service in general, but official service, “has not been disproved.”

This may seem a small change not worth the time or trouble but the consequences are enormous.  The present day “saints in general” are “invested with an official prerogative”.  There is a position held by many, surely the majority of church leaders, that the most important responsibility they have is to enlist the members of the church to “minister” according to their gifts.

In doing this they have:

A.      Lessened their responsibility for the other critical work mentioned in vv 13-14.  ¹³ Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

¹⁴ That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

The result is the church is beset with what the Apostle describes in vv 14.  The church overall is ignorant of “truth”.

2.  Lessened the overall respect for the ministry in the present day church.  This has demonstrated itself in no respect for adequate preparation; no absolute requirement of spiritual gifts in the Preaching Ministry; and a down-grading of knowledge in teachers (for are not all ministers?)

The chaos that has developed is not an accident.  It came with the removal of a comma.

THE TALENTS

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Matthew 25:24-30  NKJV

²⁴ “Then he who had received the one talent came and said, ‘Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. 

²⁵ And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’

²⁶ “But his lord answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. 

²⁷ So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.

²⁸ Therefore take the talent from him, and give it to him who has ten talents.

²⁹ ‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. 

³⁰ And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’

There is an enduring principle of Kingdom righteousness which is ever before us in Scripture; that God requires fruitfulness in His people.  This also gives character to and identifies Believers.  This is stated so plainly in Psalm 1:3 “That brings forth its fruit in season.”

It does not seem to matter how often it is stated, we will not remember this absolute certainty; God will accept nothing less than a return from the plant He has planted.

The parable in Matthew 25 and Luke 19 has some differences in language and context, but the truth contained in both places is the same.   A parable is not an allegory, it contains one central truth, and the details are not particularly important in themselves.  There are a number of general lessons taught in this parable.

Following are the general truths found here:

1.  All ability to serve God is a gift of God.  There are no indications that the characters involved were expected to serve God with anything other than that which He gave them.

Therefore at the end of the parable when He removes the gift from one and gives it to another He is doing that which He, the owner, has every right to do.

2.  God’s servants receive different levels of gifts and their accomplishments are at different levels.  In this parable we understand that which is given is money, which equals time plus ability plus opportunity.  By this we can see the levels of overall ability and accomplishment will differ.

3. God’s servants must give an accounting for what they have received.  There are two facts about this accounting that are very plain.

A.     Their production has no competitive responsibility.  Whatever others may do is not the standard they must meet.  That standard is whatever each does with his gift.

B.     The judgment which each faces is very severe.  Excuses are unacceptable.  The gift is given with an expectation of a return.  That is known by the servant.  Failure is his responsibility and he must meet the standard.  This is the lesson of Luke 13:6-9 ⁶ He also spoke this parable: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. ⁷ Then he said to the keeper of his vineyard, ‘Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?’ ⁸ But he answered and said to him, ‘Sir, let it alone this year also, until I dig around it and fertilize it. ⁹ And if it bears fruit, well. But if not, after that you can cut it down.”   

The most encouraging lesson is the expectation of the Master.  None can have so little that they cannot be profitable.  And their profit will be accepted no matter how small.  Though others had done well with their gift and they were amply rewarded, this same production is not required from the third servant.  All that was required of him as that he put the gift where it could gain interest.  He is not required to compete in quantity or kind with either of the others.  It is enough said that he could have done something even if it was very small.  “Nothing”  was not acceptable.

All God’s children can be sure He will not require bricks where He has given no straw.

TRUE WORSHIP

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Psalm 95:6  ESV

Oh come, let us worship and bow down;
    let us kneel before the Lord, our Maker!

Hebrew – kara, a simple Hebrew root word meaning to bow down or prostrate oneself

Greek – kampto – to bend or bow

The Bible attributes physical acts to worship.  In Psalm 95:6 it speaks of bowing and kneeling.  In Psalm 47:1 the call is for clapping of hands and loud singing,  Psalm 134:2 and I Timothy 2:8 tells the worshiper to lift their hands in supplication to God.  There might be other physical acts that are given in worship, but these are easily found. And it would appear that no one is any more desirable than the others.  He who would demand bowing in prayer in the place of worship, it would seem should demand clapping while singing and raising hands in worship and prayer.

Calvin on Psalm 95:6 writes, “We are also to observe, that mention is made not only of inward gratitude, but the necessity of an outward profession of godliness…. “The face of the Lord” is an expression to be understood in the sense I referred to above, - that the people prostrate themselves before the Ark of the Covenant.  For the reference is the mode of worship under the Law”.  Calvin On The Psalms, Vol. 6, page 35.

It seems as if the older writers on the Psalms take much more literally the statement in Psalm 134:2 Lift up your hands to the holy place  and bless the Lord!  They often tie this together with I Tim. 2:8   as a continuing direction to be useful in worship.

Calvin on Psalm 134:2 writes, “In the second verse he reminds them in addition, of the form observed in calling upon the name of the Lord.  For why do men lift their hands when they pray?  Is it not that their hearts may be raised the same time to God?  Calvin On The Psalms, Vol. 6, pg 168.

In the directions of worship the Psalms seem to put no more emphasis on “bowing” than “clapping” or “raising hands” in the worship of God.  Why “bowing” is chosen to represent physical involvement has no rational or Biblical authority.  It can be no more than a personal choice.   There is no authority to expect it of others any more than “clapping” in the present day church or “raising holy hands” in worship.  It is personal preference, nothing more than that.

If these statements of joy, devotion, and commitment are to be taken as present forms of worship required for Believers then how much more should “dancing” be demanded.  Surely Psalms 149:3, 150:4, and David’s example in 2 Samuel 6:16 have as much authority as Psalm 95:6.

The truth is worship is beautiful in its simplicity.

LIBERTY OR LIBERTARIAN?

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Jeremiah 9:23-24  ESV

²³ Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, 

²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.”

I CORINTHIANS 1:30-31

³⁰ And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 

³¹ so that, as it is written, “Let the one who boasts, boast in the Lord.”

Boast – Old Testament and New Testament – An expression of pride

In 1979 I attended a PCA General Assembly in Charlotte, N.C.  One night I went to eat with a friend who was well known among the more Reformed Brethren for his use of his Christian liberty.  He was reported to drink bourbon and smoke good cigars.  I never witnessed either of these and he certainly never boasted of the practice mentioned above.

As we were having our meal our attention was drawn to a table of young men near us.  It became evident that they were also PCA ministers.  They had finished their meal and were drinking pitchers of beer.  In time, as usual with the repeated renewing of the pitchers, they became loud and very noticeable.  They were demonstrating their Christian liberty. They embarrassed us and we left never identifying ourselves to them or to anyone else.

The consumption of alcoholic beverages has long been a subject of debate in the Christian church.  Having heard both sides and studied the issue in the Bible, there are some things about this that are very clear.  It is clear that wine in the Scriptures is not grape juice, but it is the fermented beverage the name itself indicates - and it contains alcohol.  It is clear that drinking of fermented alcoholic beverages of different kinds is not forbidden although it is not in every circumstance permissible.

The prohibition of the use of alcohol always applies to drunkenness and extends to encouraging over- indulging in other persons.  Paul writing to Timothy in I Timothy 5:23 encourages the use of wine for medicinal purpose.  A Puritan in some place wrote, “Nature needs a little, grace less.”

But the use of “spirits” socially or privately isn’t the issue.  The issue is that about which one boasts.  When the use of alcohol is the boast of a Christian minister it is indicative of what is important, or that in which he takes pride where he glories.  It must be noted that Jeremiah limits man’s boasting.

Man cannot boast in his wisdom.  He is not allowed to understand his use of the grace of God and the law of God is to be the reason for his pride.  This places the wisdom that understand Christian liberty and the privileges this brings under a very narrow limit.  The privilege itself is nothing, as the mighty man has prohibition applied to any victory he might win for himself.  The station to which one may ascend is not by personal might but it is a gift of God.  Riches is often a great source of human pride and boasting but that which is important to man has no particular favor with God.

“But” – the Divine adversative is stated.  There is a personal knowledge of God.  The personal nature of this is, “he understands (he has a Biblical knowledge of God, he worships God “in truth”,) and knows Me.”  This knowledge can be nothing less than that which derives from faith and extends to love for the true God.

The application is no less than the true character of God.  The believer rejoices in God’s loving kindness, judgment, and righteousness.  Because the Lord delights in them.  His delight is not in him who boasts in drinking dangerous drink, but His curse is.

Isaiah 5:22 NKJV

Woe to men mighty at drinking wine,
Woe to men valiant for mixing intoxicating drink,

WATCHMAN! WATCHMAN!

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Isaiah 56:10-12  NKJV

¹⁰ His watchmen are blind,

They are all ignorant;
They are all dumb dogs,
They cannot bark;
Sleeping, lying down, loving to slumber.
¹¹ Yes, they are greedy dogs
Which never have enough.
And they are shepherds
Who cannot understand;
They all look to their own way,
Every one for his own gain,
From his own territory.
¹² “Come,” one says, “I will bring wine,
And we will fill ourselves with intoxicating drink;
Tomorrow will be as today,
And much more abundant.”

Hebrew:  lllame – To be speechless, dumb

This scathing description, “dumb dogs”, is given by Isaiah to those who were the moral and spiritual watchmen for Israel.  Their failure was not unique, but this seems to be common to the teachers in Israel.

The description makes them peculiarly abhorrent.  The writer finds no redeeming features in them.  It will surely be said, “the preachers in our conservative evangelical churches will never fall under this accusation.”  But they do.

They do not deny the Scriptures.  If they are asked about the fundamentals of Christianity they will usually be very orthodox.  When they are measured by the standard of Scripture and history they are found to be “dumb dogs.”

The Prophet’s description, “dumb dogs, they cannot bark,” give us one practical insight into the failure of the modern pulpit.  The leaders of the present day church have a single criteria by which they measure their success, numerical growth.  Let it be added ever so quickly that there is no virtue in being small.  Added to numerical growth is a secondary goal, to reform culture.

With these goals, the greater and the secondary, contemporary evangelical preachers have become silent in proclaiming the real condition and needs of those to whom they preach.  It can even appear as if their titles are adequate to excuse their negligence.

But notice the Prophet’s reasons for their failure:

Vs 10 – ignorance, dreaming or failing to live in reality, sleeping instead of awake and alert

Vs 11 – greedy, leaders without wisdom and with a narrow sectarian interest

Vs 12 – drunken, whose interest is the pleasure of the day

Such is Isaiah’s information for us.  Thus we are to understand “dumb dogs,” silent, mute with self-interest, and ignorant of the real need they are set to fulfill.

The responsibility with consequences resulting from it is stated plainly in Ezekiel 3:17-18, “his blood will I require at your hand.”  Or this responsibility to warn the wicked extends to your life.  It is your blood for his blood if you do not warn him.

But what prevails in the contemporary pulpit?  It is pointedly stated by Jeremiah in Lamentations 2:14 Your prophets have seen for you
False and deceptive visions;
They have not uncovered your iniquity,
To bring back your captives,
But have envisioned for you false prophecies and delusions.

Deceit, unfaithful and people pleasers.  Isaiah describes them well, “dumb dogs.”

What is the result?  A church that is marked by a pietistic self-interest and an abject ignorance of God.  This is the modern day church that can be deceived into thinking that Mormons are Christians, and that a Trinitarian understanding of the God of the Scriptures is not necessary for salvation.

With matters so critical for concern modern day leaders spend their intellectual and spiritual energy debating over the length of day in Genesis 1 and fighting for their portion of turf whether it be television audience, educational enrollment or prestige on the speaking circuit.

The issue is joined and that is the true gospel.  Are we who know it and preach it going to make common cause with those who by their silence deny it?  As Paul would say, “may it never be”.

WHO IS ISRAEL?

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Romans 9:6-7  NKJV

⁶ But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,

⁷ nor are they all children because they are the seed of Abraham; but, “In Isaac your seed shall be called.”

What constituted Israel or under what conditions were men and women of Jewish descent in covenant with God?  This question is aimed at the identification of those in the past, present, and future who are to be considered as having a religious relationship with the True God of the Scriptures.

There are those who deny there is any difference between National Israel and Spiritual Israel.  These are few in number and it does not seem as if they are taken seriously.  But even so there is a distinct set of requirements for Israel that includes both descriptions.  And for a person to be a Biblical Israelite these requirements must be met.  These are so common there will be few proof texts used.  They are the identity of the people and the nation.

First is circumcision; this was prior to any national identity.  It later became a part of their covenant requirement.  This alone is not sufficient to identify them.

Secondly they had blood sacrifices.  These began with the Passover, had others added, and continued thru their history.  It is an unworthy subterfuge for Jewish people now to call their gifts and denials  sacrifices in any Biblical sense.  The blood sacrifices were absolute requirements.  There were periods of time when they could not be performed.  But they were never denied as necessary and there was always the intent to begin them again as soon as possible. 

Thirdly Israel had the God- ordained Priesthood.  Israel has no priesthood at this time.  They have Rabbis.  They are not priests.  They do not claim Levitical succession.  They do not offer blood sacrifices.  Now they include women and others who were excluded in Scripture.

Until there can be found authorized genealogies there can be no priesthood.  Israel has no High Priest.  From Aaron’s institution until 70 AD,  Israel had a High-Priest and an active Priesthood.  It seems to me to be a fantasy to think of Israel existing without blood offerings and the priesthood.  There can be no blood offerings in Israel because there are no Levitical priests.

Fourthly from the time of Israel’s identity as God’s people, they had a central place where sacrifices were to be brought where the priest would slay them, and the Levitical worship prescribed in scripture could be practiced.  With David and Solomon this was centralized and organized into that which was practiced until 70 AD.  This is not to say that either Solomon’s Temple continued as it was built, or that the organization prescribed at the dedication of the Temple was perfectly followed.  But the Temple in Jerusalem and the Levitical worship was continued as the recognized way of worshipping God.

 

What do we find then?  There are no blood sacrifices.  There is no priesthood.  There is no central ordained place of receiving sacrifices and propitiating God.  It is an act of incredulity to call modern National Israel a revivification of the Israel of Scripture.

Who is Israel?  It is either those Jews who are converted and become a part of the church or it is the elect of God we identify as the church.  Personally I like the second.

Please read Hebrews 9:11-12.

¹¹ But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. 

¹² Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.

IDENTIFYING ISRAEL

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Galatians 6:16 NKJV

¹⁶ And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

Romans 9:6-7 

⁶ But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,

⁷ nor are they all children because they are the seed of Abraham; but, “In Isaac your seed shall be called.”

The benediction in Galatians 6:16 hearkens back to the Aaronic benediction in Numbers 6:24-26.  All benedictions that come after this have it as the model for God’s blessing upon His people.  John Calvin in his translation of 6:16 begins with “Peace and mercy be upon”.  And there is certainly nothing wrong with this order of words.

But the interest in this verse does not center in the benediction.  The concern is an understanding of “this rule”, and whom is Paul addressing?  Let us examine these questions in the order stated.

There is every reason to think that Paul is referring to that principle of divine grace in the previous verse. Setting all niceties side, (circumcision and uncircumcision), he confines his concern to a single issue, “a new creation.” ¹⁵  

The word translated “rule” is the same one used to describe the New Testament as the New Testament Canon.  It is “limits, sphere, rule, or principle”.  Paul has laid out a principle. The principle of life by which the elect of God are to conduct themselves is the life of the new creation as believers in God’s word of righteousness.  This righteousness is in Christ Jesus by faith.  That is the canon of life for God’s people.  There seems to be no reason to go further back in this letter than 6:15 to determine Paul’s intention.

The question of to whom Paul intends the benediction has received a number of different answers.  There are three that are particularly suited to this letter.

1.  There are many good and very respected writers who say that “and” in this verse connecting those who walk by the standard with the “Israel of God” has its usual meaning connecting two subjects.  These say “the Israel of God” is something distinct from those previously described.  This is based upon two very strong arguments.

1.       “And” in its normal translation of  “kai”, is sometimes used to mean “even” but it is not often used in this way.  When it is there is usually a distinct reason for this change in use from the simple “connective”.

2.      The name Israel is never used completely distinctive from National Israel or Israel as the elect of God.  Therefore in 6:16 it should carry this meaning also.

“To the apostle there were two Israels—“they are not all Israel which are of Israel,”—and he says here, “not Israel according to the flesh”, but “the Israel of God,” or the true believing Israel; his own brethren by a double tie—by blood, and especially by grace.  Was it unnatural for the apostle to do this, especially after rebuking false Israel—the wretched Judaizers—who certainly were not the Israel of God?”  The John Eadie Greek Text Commentaries, Galatians, page 471.

2.  Others, and there are a great number, say that “God’s Israel” is referring to the church of both Gentiles and Jews.  There are references such as Romans 9:6-7 and Ephesians 2:11-13.  ¹¹ Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.  There are writers as early as the third century up to some of the most respected of the present day Evangelicals who hold this view.

3. There are other, by and large Premillennial Dispensationalists, who say this is National Israel, and is distinct from the church who is intended in the first category.  I do not own a Dispensational Commentary from which I can furnish a quote.  But I was taught this understanding described above in the Bible School I attended.

These mentioned as having a “standard” certainly are in the same category as those who are joined to them by the “kai”.  There is nothing adversative in this verse.  National Israel did not and does not have this standard, so I cannot see how they can be intended in the benediction.

Either the first or second understanding is exegetically appealing and is consistent with the context.  I would lean slightly to the second.  It seems to me that Paul always has the elect in view.  But National Israel just does not fit here.

THE EXCELLENCE OF CHRIST…finis

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Colossians 1:18 NKJV

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 may have the preeminence.

The apostle in this statement sets forth the threefold superiority of Christ which brings him to a result that is as certain as it is desirable.

First he states the “Son of His love” is the “image of the invisible God” thus securing for Him superiority in revelation.  As the “Image of God” as the writer intends it there is nothing to be revealed about God that is left out.

Secondly as the “firstborn of all creation” being both origin and sustainer of all things spiritual and material he declares his superiority to creation.  He has returned to man the reign over creation that our father Adam lost.

Thirdly we find in 1:18 His position and His sovereign right to that position is plainly stated.

A.     He is the head of the body, the church.  How is headship defined?

The previous verses show His qualification for such a headship,--His possession of a divine nature—His supremacy over the universe, and His creation and support of all things.  Any creature would be deified were he so highly exalted; for he would, from his position, become the god of the Christian people, as their blesser, protector, and object of worship.  But the church and the universe are under one administration, that of him who is “King of kings and Lord of lords.”  The king of the universe is able to be Head of the church, and He has won the Headship in His blood.  It is no eminence to which he is not entitled, no function which he cannot worthily discharge.  The John Eadie Greek Text Commentaries, 4 Colossians, page 62.

Rise, O Church, and lift your voices;

Christ has conquered death and hell.

Sing as all the earth rejoices;

Resurrection anthems swell.

Come and worship, come and worship;

Worship Christ, the Risen King!

Doubt may lift its head to murmur,

Scoffers mock and sinners jeer;

But the truth proclaims a wonder

Tho’tful hearts receive with cheer

Come and worship, come and worship;

Worship Christ, the Risen King!

Jack W. Hayford, 1986

In Ephesians 1:19-23 the greatness and the infinite scope of the resurrected Jesus’ authority to given to the church in His headship.  We have only begun to express His position when we, with confidence, proclaim Him the King of the Church.  By this title we claim His ever vigilant and almighty protection.  Included is His never failing provision.  What is our bold claim?  “I will fear no evil for you are with me.  Your rod and your staff they comfort me.  You prepare a table for me in the presence of enemies.”  “The King of love my shepherd is.”

B.     “Who is the beginning, the first born from the dead.”  I would be dreadfully remiss if I did not give you access to John Eadie’s insight into this statement.

We must take this word as in the former clause — “first - begotten of every creature,”

and regard it as referring, not to the priority of time, but to dignity and station. He was

not the first that rose in absolute priority, nor simply the first who rose, no more to

die. But He was among the dead; and as He rose from the midst of them,

He became their chief, or Lord—“the first-fruits of them that sleep.” From

Him the dead will get deliverance, for He rose in their name, and came—

ek —out from among them as their representative. In this character He

destroyed “him that had the power of death.” Not only when He was “cut off,

but not for Himself,” did He “finish transgression and make an end of sin,”

but He “abolished death.” Nay, He has the keys of death and Hades. His

people rise in virtue of His power. The instances of resurrection prior to His

own were only proofs that the dead might be raised, but His resurrection

was a pledge that they should be raised. The Lord Himself shall descend;

the trump shall sound, and myriads of sleepers shall start into life; no soul

shall lose, and none mistake its partner; neither earth nor sea shall retain

one occupant. But He is not only the pledge, He is also the pattern. His

people shall be raised in immortal youth and beauty; their vile bodies

fashioned like unto His glorious body, and therefore no longer animal

frames, but so etherealized and attempered as to be able to dwell in a world

which “flesh and blood cannot inherit”—to see God and yet live, to bear

upon them without exhaustion the exceeding weight of glory, and to serve,

love, and enjoy the unveiled Divinity without end.

The John Eadie Greek Text Commentaries, 4, Colossians, page 64-65

C.    “That in all things he may have the preeminence “.  “That” indicates a result.  Due to His superiority in revelation in creation, and in regeneration, it is the inevitable results that in all things spiritual and material He is the One who sits on the highest seat of honor.  He is the true

# 1.

If we want to see the fullest, most supreme, effulgent glory of God, we must see it in Him.  If we seek to understand the fullest manifestation of sovereignty in this creation, we must seek it in Him.  If we really believe the gates of hell have been defeated and nothing can prevail over the church we must find that victory in the “First-born from the dead.”

Again the Hymnist has captured the message,

All hail the power of Jesus’ name!

Let angels prostrate fall:

Bring forth the royal diadem,

And crown Him Lord of all.

THE EXCELLENCE OF CHRIST III

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Understanding important truths from the Bible….

Colossians 1:16-17 NKJV

¹⁶ For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. 

¹⁷ And He is before all things, and in Him all things consist.

Paul’s high view of the person and work of Christ is never more evident than it is in this context.  It is well said “He was able to do what He did only because of who He was.”  Any downgrade of Jesus that makes Him less than the God-man empties His work of all value.

In the verses before us there are certain truths that are evident and represented equally by other writers.  This begins with all creation having its origin from Him.  This is stated in John 1:3 and Hebrews 1:3.

The inclusion of all creation which is identified as “that are in heaven and that are in earth visible and invisible,” leaves nothing.  Only He who created is uncreated.  In Luke there is a numberless multitude of spiritual beings.  In the Old Testament this multitude is identified at different times.

The creative act has the use of them in view as fully as their creation.  In Rev. 4:10-11 the Great God who sits supreme above all His creation is praised by the heavenly host for this creative act.  Paul recognizes in Jesus the same uniqueness of Being.

In vs. 17 this creative act is applied in a way that leaves no doubt of the eternality that is resident in Christ, “He is before all things”.  The inescapable intention of the writer is that He who has priority to all things is not a thing.  All who place Jesus Christ in the order of creation no matter how high the level remove His eternality which is our certain salvation in 1:14; no God-man, no forgiveness of sin.

There is another feature which is equally important.  Just as He is creator of all things, He is also the sustainer of all things, “in Him all things consist”.

A quick look at this word “consist” gives us an appreciation of the all-inclusive authority of Jesus.

Sunistemi – sun=with, histemi= to stand.

A simple statement that the world “holds together” or by virtue of his power and authority the whole universe “is compacted or stands together”.  Reference to W.W. Vine “consist”.

This is an exact parallel to Hebrews 1:3 “Upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the majesty on High.”

The hymnist has captured this for us to sing.

I AM NOT SKILLED TO UNDERSTAND

I am not skilled to understand
What God hath willed, what God hath planned;
I only know at His right hand
  Stands One who is my Savior.

 I take Him at His word indeed:
“Christ died for sinners“—this I read;
For in my heart I find a need
  Of Him to be my Savior!

That He should leave His place on high
And come for sinful man to die,
You count it strange? So once did I
  Before I knew my Savior!

And, oh, that He fulfilled may see
The travail of His soul in me,
And with His work contented be,
  As I with my dear Savior!

 Yes, living, dying, let me bring
My strength, my solace from this spring—
That He who lives to be my King
  Once died to be my Savior!