WEBVTT

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 All right, I've titled today's sermon, Colossians 1, 15 to 20.

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 So all the rest of them were too pretentious and oversold, but yeah, there's a million ways I wanted to go with this passage,

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 and I got a bunch of hobby horses in this text that, Lord willing, I'm not going to go off on,

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 because there's so much here that's just part of the text that I think is for us.

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 So we'll see. We'll see if I can stay on the straight and narrow.

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 All right, I'm going to read the text first, and I'm going to tell you what we're going to touch, hopefully,

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 and then we'll hop back into it.

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 So Colossians 1, 15 to 20.

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 He is the image of the invisible God, the firstborn of all creation.

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 For by him all things were created, in heaven and on earth, visible and invisible.

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 Whether thrones or dominions or rulers or authorities, all things were created through him and for him.

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 And he is before all things, and in him all things hold together.

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 And he is the head of the body, the church.

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 He is the beginning, the firstborn from the dead, that in everything he might be preeminent.

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 For in him all the fullness of God was pleased to dwell,

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 and through him to reconcile to himself all things, whether on earth or in heaven,

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 making peace by the blood of his cross.

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 Okay, there's a lot of themes in there.

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 I'm hoping to hit on the Trinity, specifically the divinity of Christ,

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 and his firstbornness, the firstbornness of the uncreated eternal person of Jesus Christ,

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 as distinguished from everything else that was created through him,

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 which necessarily has a beginning.

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 So he's different.

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 And so we use different words for him than created, as he has always been.

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 And I want to touch on the fullness of the Godhead being pleased to dwell in the person of the Son,

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 in this being the way in which the invisible God, who dwells in unapproachable light,

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 which no eye can possibly behold,

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 the way that he images himself forth to his creation,

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 so that he can be seen and loved for who he has revealed himself to be.

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 There's elements of creation,

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 and Christ's role in creation and his preeminence as creator of things in heaven and on earth,

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 and things visible and invisible.

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 Whenever you have two opposites and you say them both together,

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 it's a way of saying everything.

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 So everything that's visible and everything that's invisible.

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 Everything that's created,

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 everything that's in the heavens and everything that's on the earth.

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 And I'm going to touch on his preeminent power over all things at all times.

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 All things is hammered over and over.

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 I think it's seven times in this passage.

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 It talks about all things.

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 And the relation to, of all things,

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 is in relation to him being preeminent over them,

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 and them coming into being through him and for him and to him.

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 And then there's the reconciling work of the cross that he did in his body on the tree,

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 because of our sins,

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 that he came to reconcile us to God,

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 give us peace with God,

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 which is not even a thing that humans,

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 most humans don't even feel it.

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 They don't have a word for this lack of peace with God that they walk around with every day,

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 and they're tortured and they're dying.

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 And they don't even know why they're dying.

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 They don't even know what it feels like to live.

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 They think this is what the human existence is,

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 separate from God.

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 And they're tortured.

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 And they think that they're happy,

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 and they have to keep telling themselves that they're happy,

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 because they don't have peace with God.

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 And they have to twist his creation,

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 twist the good, the true, and the beautiful,

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 and everything that has relationship to him,

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 anything that reminds them of him.

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 They have to twist it and mar it

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 and try to remove that reminder,

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 remove that pointer.

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 But Christ is the Lord of creation,

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 and he has a reconciling work.

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 He's going to reconcile all things to himself in the end,

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 through the resurrection power that he accomplished

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 through his infinitely precious blood on the cross,

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 making peace by the blood of the cross.

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 And then there's some body language in here, too,

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 about relating to the head,

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 headship of Christ,

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 him as head,

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 over the church,

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 over his body in the church,

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 that I want to hit on as well.

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 So we're going to hit on verses 15 to 17 first,

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 about him being the image of the invisible God,

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 the firstborn of all creation.

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 Okay?

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 Christ as the image of the invisible God in verse 15.

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 So God showed his love for us in this,

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 that while we were yet sinners,

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 Christ died for us.

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 So when we want to see the love of God,

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 do we look somewhere and look for love,

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 the platonic form of love,

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 as some abstract,

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 as some invisible quality?

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 Like,

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 how would you see love,

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 something that nebulous,

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 something that's not a physical thing?

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 There is a way that you can see love in this.

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 This is love,

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 that greater love has no man than this,

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 that he lays down his life for his friends.

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 And God showed his love for us in this,

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 that while we were yet sinners,

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 Christ died for us.

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 So like,

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 love looks like something.

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 And how does that which is the greatest love,

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 God is love,

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 how does he show that to us?

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 How does he image that forth?

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 How does he put flesh on that,

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 so that we can see it,

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 and enjoy it,

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 and experience it?

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 He did it first in the person of his son.

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 Well,

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 he does it in creation all the time.

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 But like,

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 most potently,

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 in the person of his son,

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 dying on a tree,

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 because of our sins,

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 so that he's going to purchase people for himself.

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 Love looks like something,

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 and it looks like Jesus.

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 There's some verses,

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 I'm going to hit.

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 So,

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 2 Corinthians 4,

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 4,

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 about imaging the invisible God.

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 What does it look like to image something?

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 And how is Christ the image of the invisible God?

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 So,

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 2 Corinthians 4,

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 4 talks about the God of this world,

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 blinding the minds of unbelievers,

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 to keep them from seeing the light of the gospel,

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 of the glory of Christ,

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 who is the image of God.

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 So,

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 Christ,

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 and the good news about what he did,

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 when he came to earth,

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 and living that whole life,

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 in perfection,

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 sinlessly,

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 actively obedient,

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 day by day,

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 moment by moment,

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 in relationship with the Spirit.

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 I only do what I see the Father doing.

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 I don't speak even my own words,

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 but only what I hear from the Father.

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 Like,

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 Jesus,

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 moment by moment,

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 in vital union with the Father,

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 by the Spirit,

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 living the perfect life that we could not live.

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 And the God of this world blinds the minds of unbelievers,

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 to keep them from seeing the light of the gospel,

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 the good news,

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 of the glory of Christ,

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 who is the image of God.

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 So,

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 like,

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 Christ throughout is called the image of God,

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 and other things in that same vein.

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 then two verses later,

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 2 Corinthians 4,

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 6,

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 For God,

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 who said,

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 let light shine out of darkness,

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 has shown in our hearts,

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 to give the light of the knowledge of the glory of God,

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 in the face of Christ.

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 So,

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 Christ just is this outward working,

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 of the triune Godhead,

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 in relation to his creation.

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 And we can see that which cannot be seen otherwise,

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 in the person of Christ.

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 1 Corinthians 1,

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 24,

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 calls Christ the power of God,

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 and the wisdom of God.

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 And remember,

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 in John 1,

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 I'll probably get to that later again,

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 but,

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 in the beginning was the Word,

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 and the Word was with God,

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 and the Word was God.

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 Yeah,

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 I'll get to that in the creation part.

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 But that logos,

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 that word,

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 that we use,

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 that Scripture used,

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 when he's talking about Christ,

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 in the Greek context,

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 is,

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 the,

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 the whole logic of God,

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 or like the whole wisdom,

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 and power,

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 and brilliance,

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 and radiance,

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 of his self-idea,

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 of who he knows he is,

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 is what Christ is.

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 So,

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 the logos.

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 You'll hear a lot of people,

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 talking about it.

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 It's kind of a,

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 trendy thing on the YouTube.

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 YouTube,

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 I think Jordan Peterson,

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 thinks he's got a lot of stuff,

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 on the logos.

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 And that's interesting,

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 in a way,

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 but,

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 missing Christ,

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 as the wisdom,

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 and power of God.

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 Really,

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 not only,

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 you know,

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 in an archetypal,

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 sense,

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 but actually,

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 because he is God.

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 Let's see,

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 1 Corinthians 1,

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 28 through 31.

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 Actually,

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 I want to pray,

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 because I'm feeling a little,

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 scattered here.

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 Lord,

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 would you come,

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 would you open our,

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 minds,

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 and our hearts,

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 and,

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 open my,

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 uh,

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 perceptive faculties,

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 to hear what you're saying,

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 and to,

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 hold forth your word,

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 with power,

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 and by the spirit.

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 And would you,

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 anoint,

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 my words,

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 to keep me from saying things,

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 that you,

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 wouldn't want me to say.

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 Would you keep me on the track,

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 of what you want,

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 for this body,

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 to edify,

00:10:12.759 --> 00:10:13.299
 to build up,

00:10:13.460 --> 00:10:13.960
 this body.

00:10:15.019 --> 00:10:15.779
 Jesus name,

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 so good to us.

00:10:16.980 --> 00:10:17.360
 Thank you.

00:10:17.620 --> 00:10:18.000
 Praise you.

00:10:19.779 --> 00:10:20.180
 Okay,

00:10:20.360 --> 00:10:21.320
 so 1 Corinthians 1,

00:10:21.399 --> 00:10:22.320
 28 through 31.

00:10:23.060 --> 00:10:23.759
 I'll skip some of it,

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 but it says,

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 who became,

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 to us,

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 wisdom from God,

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 righteousness,

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 and sanctification,

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 and redemption.

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 These are things that Christ is,

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 for us.

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 And these are things,

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 from God.

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 Philippians 2,

00:10:36.279 --> 00:10:37.060
 5 through 6.

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 Though he was,

00:10:38.360 --> 00:10:39.519
 in the form of God,

00:10:39.799 --> 00:10:40.500
 just thinking about this,

00:10:40.560 --> 00:10:41.159
 image of God.

00:10:41.220 --> 00:10:41.820
 How does Christ,

00:10:42.019 --> 00:10:42.639
 image God?

00:10:42.720 --> 00:10:43.100
 How does he,

00:10:43.580 --> 00:10:44.320
 how do we find out,

00:10:44.600 --> 00:10:45.560
 what that looks like?

00:10:45.960 --> 00:10:46.399
 And so,

00:10:46.620 --> 00:10:46.820
 kids,

00:10:46.899 --> 00:10:47.620
 this one's for you.

00:10:47.759 --> 00:10:48.500
 I know growing up,

00:10:48.659 --> 00:10:49.659
 nobody explained this to me,

00:10:49.720 --> 00:10:51.080
 maybe early enough,

00:10:51.180 --> 00:10:51.759
 or maybe they did,

00:10:51.799 --> 00:10:52.460
 but I didn't hear it.

00:10:52.740 --> 00:10:53.740
 So when we talk about,

00:10:53.740 --> 00:10:54.720
 God usually,

00:10:54.919 --> 00:10:56.200
 when Paul talks about God,

00:10:56.419 --> 00:10:57.779
 he's often talking about God,

00:10:57.840 --> 00:10:58.220
 the Father,

00:10:58.519 --> 00:10:58.879
 usually.

00:10:59.100 --> 00:11:00.320
 When he's talking about Lord,

00:11:00.799 --> 00:11:02.480
 he's often talking about Jesus.

00:11:02.799 --> 00:11:03.120
 And so,

00:11:03.259 --> 00:11:03.980
 when they're relating,

00:11:04.320 --> 00:11:04.940
 to each other,

00:11:05.080 --> 00:11:05.320
 it's,

00:11:05.500 --> 00:11:06.379
 when we hear God,

00:11:06.659 --> 00:11:07.200
 normally,

00:11:07.639 --> 00:11:08.539
 Jesus is God,

00:11:08.539 --> 00:11:10.659
 in the Godhead,

00:11:11.059 --> 00:11:10.659
 in the Godhead,

00:11:11.059 --> 00:11:13.360
 but Jesus isn't the same thing

00:11:13.360 --> 00:11:13.899
 as the Father.

00:11:14.079 --> 00:11:14.399
 They're not,

00:11:14.459 --> 00:11:15.120
 they're not the same.

00:11:15.419 --> 00:11:16.500
 There are different persons,

00:11:16.779 --> 00:11:17.579
 in,

00:11:17.699 --> 00:11:18.599
 in the Godhead.

00:11:18.599 --> 00:11:19.039
 And that,

00:11:19.399 --> 00:11:20.719
 Jesus isn't the Holy Spirit.

00:11:20.939 --> 00:11:22.399
 It's the Holy Spirit of Christ,

00:11:22.599 --> 00:11:23.579
 the Holy Spirit of God.

00:11:24.099 --> 00:11:25.139
 And he has his,

00:11:25.179 --> 00:11:26.459
 his own personality.

00:11:26.639 --> 00:11:27.819
 He has his own person,

00:11:27.919 --> 00:11:28.819
 of the Holy Spirit.

00:11:29.199 --> 00:11:30.199
 So there's three persons,

00:11:30.199 --> 00:11:31.120
 in the Godhead,

00:11:31.120 --> 00:11:31.960
 and they're not,

00:11:31.960 --> 00:11:35.320
 co-identifiable,

00:11:35.320 --> 00:11:37.179
 as the same persons.

00:11:37.580 --> 00:11:39.159
 But they are all God.

00:11:39.259 --> 00:11:39.639
 It is,

00:11:40.019 --> 00:11:42.220
 a funny way of thinking about it.

00:11:42.600 --> 00:11:43.600
 And I have a,

00:11:43.759 --> 00:11:44.740
 that's one of my bunny trails,

00:11:44.820 --> 00:11:45.519
 that I love to go on.

00:11:45.779 --> 00:11:47.220
 I got a whole thing about the Trinity,

00:11:47.299 --> 00:11:48.080
 that I'd love to go on.

00:11:48.379 --> 00:11:49.759
 But I'm not going to get to anything else,

00:11:49.759 --> 00:11:50.320
 in this text,

00:11:50.360 --> 00:11:50.899
 if I do.

00:11:51.860 --> 00:11:52.220
 But,

00:11:52.519 --> 00:11:53.299
 suffice it to say,

00:11:53.500 --> 00:11:54.460
 that the Holy Spirit,

00:11:54.980 --> 00:11:55.759
 is not the Son.

00:11:56.139 --> 00:11:57.299
 The Son is not the Father.

00:11:57.480 --> 00:11:58.680
 The Father is not the Son.

00:11:59.159 --> 00:12:00.519
 The Father is not the Holy Spirit.

00:12:00.519 --> 00:12:01.840
 The Holy Spirit is not the Father.

00:12:01.939 --> 00:12:03.240
 They're all three different persons,

00:12:03.439 --> 00:12:05.100
 but they're all in the Godhead,

00:12:05.240 --> 00:12:06.980
 and they're all unified,

00:12:07.179 --> 00:12:08.500
 and they all have one essence,

00:12:08.879 --> 00:12:11.220
 and they all share God-ness.

00:12:12.039 --> 00:12:14.120
 And so we can talk about them all as God,

00:12:14.299 --> 00:12:16.179
 because they are all God,

00:12:16.480 --> 00:12:18.759
 and God consists in three persons.

00:12:19.299 --> 00:12:20.579
 But they're not the same person.

00:12:20.740 --> 00:12:22.019
 So that's how theologians,

00:12:22.139 --> 00:12:23.220
 and people that think about it,

00:12:23.279 --> 00:12:24.159
 and write about it,

00:12:24.240 --> 00:12:25.480
 are careful with how they,

00:12:25.519 --> 00:12:26.379
 how they speak about it.

00:12:26.419 --> 00:12:27.419
 So we don't speak about them,

00:12:27.419 --> 00:12:28.659
 as they're the same person,

00:12:29.179 --> 00:12:30.019
 though they are,

00:12:30.519 --> 00:12:31.840
 there's a way in which,

00:12:31.980 --> 00:12:32.980
 when you see Jesus,

00:12:33.100 --> 00:12:34.000
 we'll see this later too,

00:12:34.419 --> 00:12:35.259
 you've seen the Father.

00:12:35.620 --> 00:12:36.019
 And so like,

00:12:36.779 --> 00:12:38.600
 and then the Holy Spirit,

00:12:38.600 --> 00:12:40.579
 has a very unique role,

00:12:40.779 --> 00:12:41.259
 in there,

00:12:41.500 --> 00:12:43.699
 to show forth,

00:12:43.899 --> 00:12:46.120
 and to reveal the Son,

00:12:46.199 --> 00:12:47.480
 and reveal the Father's will.

00:12:48.500 --> 00:12:49.600
 I hope we get to as well.

00:12:50.259 --> 00:12:50.460
 Alright,

00:12:50.639 --> 00:12:51.240
 so the revelation,

00:12:51.240 --> 00:12:52.659
 of the invisible God.

00:12:53.500 --> 00:12:55.139
 So we have the image of God.

00:12:55.139 --> 00:12:57.679
 He is the image of the invisible God.

00:12:59.000 --> 00:13:00.220
 What does it mean,

00:13:00.439 --> 00:13:02.100
 to image something that's invisible?

00:13:02.319 --> 00:13:03.379
 Talked about that a little bit already.

00:13:04.120 --> 00:13:05.519
 For the law was given through Moses,

00:13:05.659 --> 00:13:07.759
 this is John 1 to 17, 18.

00:13:08.659 --> 00:13:10.559
 The law was given through Moses,

00:13:11.179 --> 00:13:13.539
 grace and peace came through Jesus Christ.

00:13:14.539 --> 00:13:16.059
 No one has ever seen God,

00:13:16.179 --> 00:13:17.000
 the only God,

00:13:17.460 --> 00:13:18.600
 who is at the Father's side,

00:13:18.960 --> 00:13:20.720
 the only God who is at the Father's side,

00:13:20.960 --> 00:13:21.879
 we're talking about Jesus now,

00:13:22.419 --> 00:13:23.379
 has made him known.

00:13:23.539 --> 00:13:24.360
 He has made him known.

00:13:25.000 --> 00:13:25.320
 So,

00:13:25.399 --> 00:13:26.480
 no one has ever seen God.

00:13:27.200 --> 00:13:27.460
 He's a,

00:13:27.460 --> 00:13:28.279
 God is spirit.

00:13:29.039 --> 00:13:30.320
 He dwells in unapproachable light.

00:13:30.679 --> 00:13:30.960
 But,

00:13:31.240 --> 00:13:31.960
 the only God,

00:13:32.019 --> 00:13:33.220
 who is at the Father's side,

00:13:34.460 --> 00:13:35.659
 He has made him known.

00:13:35.820 --> 00:13:36.840
 That's John 1, 17.

00:13:38.679 --> 00:13:39.460
 Hebrews 1,

00:13:39.539 --> 00:13:40.100
 1 through 3,

00:13:40.299 --> 00:13:40.559
 says,

00:13:40.559 --> 00:13:41.220
 Long ago,

00:13:41.320 --> 00:13:41.980
 at many times,

00:13:42.019 --> 00:13:42.779
 and in many ways,

00:13:43.340 --> 00:13:44.740
 God spoke to our fathers,

00:13:44.799 --> 00:13:45.539
 by the prophets.

00:13:46.159 --> 00:13:47.419
 But in these last days,

00:13:47.519 --> 00:13:48.799
 He has spoken to us,

00:13:49.360 --> 00:13:50.259
 by His Son.

00:13:50.559 --> 00:13:50.779
 So,

00:13:50.779 --> 00:13:52.480
 this is a way that He's speaking to us,

00:13:53.199 --> 00:13:55.199
 now that Christ has come.

00:13:55.740 --> 00:13:58.159
 Whom He appointed the heir of all things,

00:13:58.879 --> 00:14:00.919
 through whom also He created the world.

00:14:01.720 --> 00:14:04.319
 He is the radiance of the glory of God,

00:14:04.659 --> 00:14:06.639
 and the exact imprint of His nature.

00:14:06.860 --> 00:14:09.339
 It's another way of saying that He is the image of God.

00:14:10.159 --> 00:14:12.279
 That if you take a coin out of your pocket,

00:14:12.399 --> 00:14:14.059
 you see that stamped face on there?

00:14:14.360 --> 00:14:15.439
 That came from somewhere.

00:14:15.519 --> 00:14:18.620
 There was a stamp that had that same image in it,

00:14:18.620 --> 00:14:21.100
 and when you press the metal together with it,

00:14:21.860 --> 00:14:23.340
 and you pull it away,

00:14:23.840 --> 00:14:27.000
 you get the image that was in the original mold.

00:14:27.200 --> 00:14:27.539
 And so,

00:14:27.720 --> 00:14:28.620
 there's an express,

00:14:29.100 --> 00:14:29.820
 what does it say?

00:14:29.820 --> 00:14:39.020
 the exact imprint of His nature.

00:14:39.020 --> 00:14:39.760
 And so,

00:14:39.760 --> 00:14:39.760


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