In the last portion we saw how the apostle could speak of the effects of the gospel from the day they had heard it and knew the grace of God in truth. Grace is not like the law. The ten words are chiefly negative. The law, for the most part, deals with what is evil and condemns it; but the gospel reveals Christ as a quickening power, and strengthening and fruit-producing power. Being a principle of life, it expands and grows as well as produces fruit, as the apostle describes it, “and bringeth forth fruit [and increaseth] since the day ye heard it,” &c.
But now he says, “For this cause we also, since the day we heard it [heard of this living witness to the power of the gospel], do not cease to pray for you.” This is a beautiful expression of the apostle's love which, spite of fear which he justly entertained about the tendencies of these Colossian saints, still only drew him out in prayer for them the more. “And to desire (or ask) that ye might be filled with the knowledge of his will.” They had shown rather the reverse of this; they had proved a void in their hearts, which they had in vain sought by legal ordinances and philosophy to fill up. Nothing but an intelligent and growing acquaintance with Christ can satisfy the renewed heart. The very mercy that delivers a soul becomes a danger unless Christ Himself be the maintained, habitual object. Alas! the freedom which the gospel brings may be used to take things easily, and, more or less, retain or gain the world; but where this is the case, it is seldom a soul possesses any large measure of spiritual enjoyment, and it is never accompanied by solid peace. The soul becomes thus unsettled and uncertain. These oscillations may go on for a certain time, until God carry on the work more deeply in the heart. The Colossians were in some such state; they had not steadily advanced to a fuller knowledge of God's will: consequently Satan found means to trouble them. They had seen the first precious display of grace: it was real but not deep; still, knowing the grace of God in truth, is not the same thing as being filled with the knowledge or full knowledge of His will.
The law never gives that in the least degree; it is a righteous interdict upon man's will. Thus there is only one of the commandments—I mean the law about the sabbath-day—which has not distinctly this character, which never can form a Christian's ways. We want the bracing of the man morally to all that is good. How is this to be effected? As there is in Christ the communication of life, so also from Him comes the filling with the knowledge of God's will in all wisdom and spiritual understanding. The believer is not treated by God as a horse or a mule which have no understanding, but as an intelligent and loving being who is brought into fellowship with God. He would not be a delivered man if his own will ruled him; but this is the very reverse of being filled with the knowledge of God's will, and therefore it is that the apostle prays for them that they may be.
In Ephesians, though we read in wonderful terms about God's will (chap. 1.) the apostle did not as here require to ask the knowledge of it for them. There was an apprehension of heart in them that did not need that the apostle should thus pray for them. He does desire for them both a deeper knowledge of their standing, and a richer enjoyment of Christ within, that they might be filled with the fullness of God— “strengthened with might by his Spirit.” But to be filled with the knowledge of His will, as we have it here, evidently has to do with practical walk, “that ye might walk worthy of the Lord.” In other words, in the Colossians there is an important practical hearing upon the walk; it is more the forming of the child; it is the strengthening and guiding of one that can but feebly walk, to help it along. In Ephesians, it is the communication of the God and Father of Christ to His children, who are now no longer babes, but full-grown men. Hence, there we have the family relations, feelings, estates, interests, responsibilities, everything. The Colossians had been misled by the thoughts of teachers who were themselves far astray. Though the saints there were earnest, still there was something that blinded their eyes. “If thine eye be single, thy whole body shall be full of light.” They must have been governed by their own thoughts, else they would surely have rejected these false notions. It is a simple truth, but very important to observe, that what is presented as God's will necessarily forms the mind, and consequently the walk, of a Christian man. If I am misled as to the mind or objects of God, the effect will be most fatal practically; and the more earnest, the farther one goes astray. But the apostle had prayed for the Colossians, and still continued, “that they might be filled with this full knowledge of him.” I do not the least doubt that in this passage there is a contrast with the walk of one who, however well-disposed, is under law. The more the Christian knows God's will, which is good as well as holy, happiness grows and strength too; whereas law works so as to produce misery and convince of utter weakness. No doubt if there were a deep sense of the presence of God, it would make but little difference with whom we might be, worldly men or children of God. Of course there would be a difference in our bearing to them according to their relation to God or ignorance of Him; but as a fact, we are always deeply affected by the company in which we are, we affect and are affected by those we are thrown with. Therefore, it is evident that when Christ was a revealed person before the soul, and just in proportion as the believer realized his right relationship to Him, so would his walk be. If I know my place as bound to Him, having Him as the object of my heart, and that He is my Head and Bridegroom, it is clear a totally different walk will be the result. The measure and character of the walk among the children of God is formed by the measure of our acquaintance with Christ, where the flesh is sufficiently judged to enjoy it.
But mark again that all through, until we come a little farther down, the apostle does not touch upon the matters in which they had been faulty. In the middle of chapter 2 he tells them plainly wherein they were to blame. This is very important for us to observe; because, if our aim be really the good and deliverance and help of souls, we should see what God's way is of meeting souls and enabling them to escape the snare. The way we best learn is by observing and cleaving to the guidance of the Holy Ghost as shown us in such scriptures as these. It is a rebuke to one's own too frequent bearing toward others, when we think of the marvelous grace and the slowness of the apostle in coming to what people call the point. I have no doubt there is much to learn in this; and so much was it the case, that from the beginning of this epistle we might almost think these Colossians were in a very delightful condition. The apostle is most careful to approach gradually that which pained him and must pain them. He is sapping and milling, as it were, to take the citadel; but it is slow work, though sure.
There is another expression here that is well worthy of our notice: “That ye might walk worthy of the Lord unto all pleasing.” It is not worthy of the gospel, neither is it worthy of our calling, &e. These are not the ways in which it is put here. The Ephesians were sufficiently clear of this evil influence and could be instructed freely in the calling of God to which they were called; and therefore he says there “that they might walk worthy of the vocation,” &c. But he says to the Colossians, “worthy of the Lord.” It would not be so easy for them to get rid of the effects of occupation with philosophy and ordinances. The Ephesians had been kept quite clear of this error, and therefore they are exhorted to walk worthy of what they knew was their place.
As the Lord Jesus is pointed to here, so “unto all pleasing” is the measure; it is not as pleasing us or others, but pleasing Him. Now this is wholly different from the law, which just asked so much and no more. The ways of grace were to be unlimited, “worthy of the Lord unto all pleasing.” Therefore he adds immediately, “being fruitful in every good work.” It is all positive and not merely negative like the requirements of the law. “Increasing by the full knowledge of him” here appears to be the thought. It refers to the means of Christian growth. I think the “wisdom and spiritual understanding” means a perception of what is good and wise in God's sight, apart from its being His express command. I might do a thing simply because another wished it, and of course this is quite right where there is due authority. For instance, my father may bid me do such or such a thing, and I may do it without knowing why; but here it is my Father who at the same time skews me the importance of it. Thus “wisdom” sees the beauty and propriety of any given thing and “spiritual understanding” takes the right application. One seizes the cause, the other is occupied with the effect. Hence then the gospel differed from the law. Whether a person entered into the meaning of the law or not, he obeyed simply because God ordered This does not rise to the nature of the Christian's obedience, which enjoys the unfolding of the mind of God in Christ, so that one not only sees His authority, but also its admirably perfect character and its gracious effects. It is quite right a subject, a servant, a minor should learn to obey, if it were only for the sake of obedience. But this is not the Christian principle. The obedience of a Christian is not the blind leading the blind, nor is it the seeing leading the blind, but rather the seeing leading the seeing. But there is very much more in this. It is not merely that people are quickened and bear fruit, but besides that they grow either by or into a deeper knowledge of God Himself. That deepening acquaintance with God, which goes along with the knowledge of His will, is a very important thing in the path of obedience. One knows God better, one enters into His character better, one learns Himself intimately. Another thing which is of great importance, is that there is not only the growing knowledge, but the being strengthened with all might according to the power of His glory; for that is the idea—it is not “His glorious power,” but the power of His glory. It supposes that the glory of Christ has a most decided effect, as the way in which strength is formed or communicated.
If I look at Christ here on the earth, I see Him in weakness and shame and rejection, but in the deepest grace withal, and no where so much as on the cross; and although we cannot do without it (indeed Christ everywhere is unspeakably precious and absolutely necessary for us), yet for the Christian the place of strength is to look at Christ risen and glorified. No doubt this thought of Christ as one down here in this world is what draws out the affections, even as the cross meets the need of conscience; but neither gives strength in itself, neither is intended of God to give all that we want. Hence while those who know Christ at all will surely find in Him life and blessing, yet they are never strong where His earthly path is all that occupies their hearts. What then supplies our need as to this? Such should weigh what is said in 2 Cor. 3: “We all with open face beholding as in a glass, the glory of the Lord are changed into the same image from glory to glory.” This gives practical power. So here the question of power connects itself with His glory. If sympathy be in question, it is always connected with His life down here, for instance in Hebrews, though Christ is spoken of at the right hand of God, &c., yet it is chiefly as once tempted in all points like us, yet without sin, touched, with a feeling of our infirmities. This is most comforting as to the power of sympathy. Eternal life and strength are two very different things. The only idea with many is following Christ as an example. Of course it is admirable; but what is to give power? I must be in relationship with God first, a possessor of eternal life, and then power is wanted. I am not in the position till I know redemption through the blood of Christ, and power is only found in Christ risen and glorified. The spring of power is not in looking at what He was down here, but having the consciousness of the glory that is in Him, the power of that filling my own heart, and making the certainty of being with Him. I shall thus not shrink from the rejection that was Christ's portion down here, being strengthened “unto all patience and long-suffering with joyfulness.” It is an evil world that we are passing through; but we have this wonderful secret: we have the consciousness of better blessing we possess in Christ. Therefore, let me observe, it should be the very opposite of a man going through trial with his head bowed down. Let it be according to the power of His glory with joyfulness, “giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light.”
This is a present meetness. Sharing the portion of the saints in light is a most wonderful favor; but the apostle does not hesitate to predicate it of these Colossians whom he was going to rebuke with all solemnity in the next chapter. Still he says the Father has qualified us for sharing the portion of the saints in light. It is purposely put “in light” to show how absolute is the effect of God's work in Christ. It is not simply the inheritance, because that would not of itself present the idea of unsparing holiness, as light does. Again, the portion of the saints in light is not upon the earth or in the heavens merely, but in the light where God dwells as such. Wondrous place for us! Our Father has made us meet for this. The effect of law is always to put God at a distance. Therefore here the Father is put forward. There are many persons who only look at God as the Creator and the Judge. Although they admit life in Christ, yet are they not at home with the Father. They make of Christ what the Papists make of the Virgin Mary. It is all false. This was what made the necessity of bringing the Father especially forward. In Ephesians it was not necessary to do so: they were intelligent in the truth. Here although the great object is to make Christ, the unqualified glory of Christ, to be that which shuts out ordinances, &c.; yet the apostle brings in the Father, sheaving that the Father was acting in His love. The combination of perfect love, and our being made meet for light now, is a wonderful truth. As to the light, the Christian is always in the light, but he may not always walk according to it. A Christian, if he sins, sins in the light, and this is what gives it such a daring character. He may be in a dark state himself practically, still he is always in the light. And it is precisely this which makes a Christian's sin to be so very serious. He is doing it in the presence of perfect love and in the presence of perfect light. There is therefore no excuse for it.
This blessing depends upon two things; first upon the effect of the blood of Christ in completely atoning for our sins, and next upon the fact that we have the life of Christ communicated to us, which life is capable of communing with God in the light. Both these gifts of grace are absolutely true of every Christian. He has the blood of Christ cleansing him as much as he ever can have, and he has life in Christ communicated to his soul as much as ever can be. What follows in after experience is simply having a deeper estimate of what Christ's blood has done and what He Himself is, who has shown us such infinite favor and done so much for us. Our Father has done more, as the apostle shows further how we are thus qualified: “Who hath delivered us from the power of darkness.” It is not merely a question of wicked works, but of the power of darkness; and how could they be delivered from Satan? He says they were delivered and, more than that, “translated into the kingdom of the Son of his love.” It is all perfectly done. The deliverance from the enemy of God is complete, and so is the translation into the kingdom of the Son of His love. “In whom we have redemption, the forgiveness of sins.” “Through His blood” has been inserted in the vulgar text and followed in our version, but it really belongs to Ephesians. I do not doubt the copyists put it in here because it was there. There is greater fullness in Ephesians than in Colossians. Hence the former shows how we can be so blessed, spite of our sins entering into the statement of the account there. But here it is just summing up the blessing, “in whom we have redemption, the forgiveness of sins; who is the image of the invisible God.”
The object evidently is not so much to dwell upon the work of Christ, but to show His personal glory. Christ is never said to be the likeness of the invisible God, because it might imply that He was not really God. This would be fatally false; for He is God (and without it God's glory and redemption are vain), but yet He is the image of the invisible God, because He is the only person of the Godhead that has declared Him. (See John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18).) The Holy Ghost does not manifest God. He does manifest His power, but not Himself, but Christ is “the image of the invisible God.” He has presented God in full perfection; He is the truth. He who has seen Him has seen the Father. He was always the One who made God manifest. The word “image,” as has been remarked, is continually used in Scripture for representation. Such is the first thought. Christ is the image of the invisible God.
The next glory is that He is the first-born of all creation. This seems obviously contrasted with His being the image of the invisible God. Christ as truly became a man as He was and is God. He was made flesh. He is never, nor could be, said to be made God. He partook of flesh and blood in time, but from everlasting He is God. Having shown that He was the image of the invisible God, the apostle then speaks of Him as the first-born of all creation. How could this be? Adam was the prototype. We might have thought he was first; but here, as elsewhere, the title of first-born is taken in the sense of dignity rather than of mere priority in time. Adam was the first man; but was not nor could be the first-born. How could Christ, so late in His birth here below, be said to be the first-born? The truth is, if Christ became a man and entered the ranks of creation, He could not be anything else. He is the Son and heir. Just so we are now by grace said to be the Church “of the first-born,” although there were saints before the Church. It is a question of rank not of date. Christ is truly first-born of all creation; He never took the creature place until He became a man, and then must needs be the first-born. Even if he had been the last-born literally, He must still be the first-born; for it has nothing to do with the epoch of His advent, but with His intrinsic dignity. All others were but the children of the fallen man Adam, and could in no sense be the first-born. He was as truly man as they but with a wholly peculiar glory. What makes it most manifest is, that He is here declared to be first-born of all creation, “for by Him were all things created.” This makes the ground perfectly plain. He was first-born of all creation, because He w he entered the sphere of manhood's creaturedom was the Creator, and therefore must necessarily be the first-born. This is the plain and sure meaning of the passage, in the strongest way confirming the deity of Christ, instead of weakening it in the least, as some have conceived through strange misunderstanding. Hence they have changed the rendering to “born before all creation.” It is impossible to take it so. But indeed there is no need for a change. God's word is wiser than men. There is no Scripture which shows His dignity more than this.
First, then, He is said to be the image of the invisible God. Then we have His human place, in which He was first-born; because, being God, it could not be otherwise. In Hebrews, He is said to be constituted heir, because He was the Son of God. But here it is “all things were created in virtue of Him;” it is not merely “by” Him but in virtue of His own divine power.
“For by him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions or principalities or powers; all things were created by Him and for Him.” All this reaches to things of which we know little, and beyond our ken. As we had before what was in virtue of His power; so now it is by Him, because Christ was both one who acted in His own divine right, and also one who acted instrumentally for God the Father's glory. All things were created by Him. The word created is different; in one case it is a past action, but in the other it is the present effect of a past action, the first being the power that made to exist, the second rather the present result of it. “And he is before all things,” &c. Not merely was He before all things, but before all (God only, of course, excepted). Nor was it merely that all things were, but they were created for His pleasure. “And by [or, in virtue of] him all things consist.” In virtue of Him gives a clearer and more intimate idea. The object here is to take away all vagueness in exalting Christ.
But, again. “He is the head of the body, the Church, who is the beginning, the first-born from the dead, that in all things he might have the pre-eminence.” We shall find a reason for this in what follows. It is interesting to see that there are two very distinct firstborns: first-born of all creation, because He is the Creator; and first-born from the dead, as a plain and weighty matter of fact. Thus Christ is not only the head of creation as man, but He is first-born from the dead as risen. It is in connection with this that He is Head of the Church. He was not in this relationship upon earth; He was not so simply as taking humanity. Incarnation is an entirely distinct truth from His headship of the Church, which involves the further truth of union. It is evident that His headship of the body, the Church, is introduced by His being risen from the dead, and having taken His place in heaven. But Colossians does not at once begin with the heavenly place of Christ. Ephesians presents Him plainly as risen and seated as Head. Here it is more general, and does not speak of His being in heaven; He is “the beginning, the first-born from the dead, that in all things he might have the pre-eminence.” Many confound union with incarnation; but union is not His taking flesh and blood here below, but our being made members of His body, now that He is risen and glorified. There could have been no union with Him until death and resurrection, and the Holy Ghost was given to unite us with Him in that risen condition; then and not before we have the body, the assembly. He had a human body, of course; but the mystical body is formed by the Holy Ghost sent down after He rose from the dead. The one was connected with the earth, the other with heaven.