Colossians 1:16
Verse
Context
Sermons
A.W. Tozer
David Wilkerson
Milton Green
J. Glyn Owen
Stephen KaungSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For by him were all things created, etc - These two verses contain parts of the same subject. I shall endeavor to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate. Four things are here asserted: 1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity. 2. That whatsoever was created was created For himself; that he was the sole end of his own work. 3. That he was prior to all creation, to all beings, whether in the visible or invisible world. 4. That he is the preserver and governor of all things; for by him all things consist. Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God. I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity, so it necessarily implies that the Creator acted of and from himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of him who is unoriginated, infinite, unlimited, and eternal. But Jesus Christ is the Creator of all things, therefore Jesus Christ must be, according to the plain construction of the apostle's words, truly and properly God. II. As, previously to creation, there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence, to produce existence or creation. The Creator, therefore, must make every thing For himself. Should it be objected that Christ created officially or by delegation, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but one Creator; because it is impossible that there can be two or more Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected officially, or by delegation, for this would imply a Being conferring the office, and delegating such power; and that the Being to whom it was delegated was a dependent Being; consequently not unoriginated and eternal; but this the nature of creation proves to be absurd. 1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence. 2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before, and he who delegates it ceases to have it, and consequently ceases to be God; and the other to whom it was delegated becomes God, because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal, and another not naturally infinite and eternal becomes such; and thus an infinite and eternal Being ceases to exist, and another infinite and eternal Being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way. Again, if he had created by delegation or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that all things were made By him and For him, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God. III. As all creation necessarily exists in time, and had a commencement, and there was an infinite duration in which it did not exist, whatever was before or prior to that must be no part of creation; and the Being who existed prior to creation, and before all things - all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, Jesus Christ was before all things; ergo, the apostle conceived Jesus Christ to be truly and essentially God. IV. As every effect depends upon its cause, and cannot exist without it; so creation, which is an effect of the power and skill of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the Preserver, is as necessary to the continuance of all things, as God the Creator was to their original production. But this preserving or continuing power is here ascribed to Christ, for the apostle says, And by him do all things consist; for as all being was derived from him as its cause, so all being must subsist by him, as the effect subsists by and through its cause. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the preservation of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God. Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for humanum est errare et nescire; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an uninspired man, giving his own view of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the inspiration of the Holy Ghost, then we have, from the plain grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was God over all. And as God alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the Lord Jesus, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.
Jamieson-Fausset-Brown Bible Commentary
For--Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him. by him--rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [ALFORD]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [NEANDER]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Gen 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [BENGEL]. all things--Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Col 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (Ch1 29:11; Neh 9:6; Rev 10:6). invisible--the world of spirits. thrones, or dominions--lordships: the thrones are the greater of the two. principalities, or powers--rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Eph 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Psa 68:17). The existence of various orders of angels is established by this passage. all things--Greek, "the whole universe of things." were--rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing. by him--as the instrumental Agent (Joh 1:3). for him--as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the final cause as well as the efficient cause. LACHMANN'S punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him . . . and He is," and "By Him all things . . . and He is."
John Gill Bible Commentary
For by him were all things created,.... This is a reason proving Christ to be before all creatures, to be the common Parent of them, and to have the government over them, since he is the Creator of them. The creation of all things, by him, is not to be understood of the new creation, for whenever that is spoken of, the word "new" is generally used, or what is equivalent to it, or some clause or phrase added, which determines the sense, and is not the case here: besides, all things that are in heaven are said to be created here: which, to say nothing of the sun, moon, and stars, which are not capable subjects of the new creation, to restrain them to angels, cannot be true of them; for as for those who were once in heaven, but kept not their first estate, and quitted their habitation, these find no place there any more; they never were, nor will be renewed and restored by Christ; and as for the good angels, since they never sinned, they stand in no need of renovation. Moreover, all things that are on earth are also said to be created by him, and are, but not anew: for to confine these only to men, all men are not renewed in the spirit of their minds; all have not faith, nor a good hope through grace, nor love to God and Christ, the greater part of the world lies in open wickedness; and all that profess religion are not new creatures, these are a chosen generation, and a peculiar people: wherefore these words must be understood, not metaphorically, but literally; in which sense all things are created by Christ, not by him as an instrument, but as the efficient cause; for the preposition "by" does not always signify the former; but sometimes the latter; see Co1 1:9; nor to the exclusion of the Father and Spirit, who, with the Son, were jointly concerned in the creating of all things out of nothing: and these "all things" can only refer to the things that are made: eternal things can never be said to be created; this is a contradiction in terms; the Father is not created by him, nor he himself as the Son of God, nor the Spirit; but everything that is made is created by him: hence it follows, that he himself is no creature, otherwise he must create himself, which also is a contradiction, since every creature is made by him; and consequently he must be God, for he that made and built all things is God. These are divided as to the subject of them, or place where they are, into things that are in heaven, and that are in earth. The things that are in heaven, are the things that are in the airy and starry heavens, and in the heaven of heavens. The things in the airy heavens, the fowls thereof, were on the fifth day created by him; and the things in the starry heaven, the sun, moon, and stars, were on the fourth day ordained by him; and the inhabitants of the third heaven, the angels, were made by him, Heb 1:7; and, as the Jewish writers (i) say, on the second day of the creation, though some say on the fifth. The earth comprehends the whole terraqueous globe, consisting of land and sea; and the things in it are all that are in the seas, the fishes and other things in it; and all that are in the bowels of the earth, as well as on the surface of it, all metals and minerals, all plants, herbs, and trees, every beast of the forest, the cattle on a thousand hills, the fowls on the mountains, and the wild beasts of the field, and all human creatures. Again, these all things are, as to the quality of them, distributed into visible and invisible, both in heaven and in earth: the visible things in heaven are the fowls that fly in the airy heaven, the sun, and moon, and stars in the starry heaven, and the bodies of those saints that have been either translated, or raised, in the third heaven; the visible things in the earth are all creatures, animate and inanimate, rational and irrational, all bodies, all corporeal and material beings: the invisible things in earth are not only those that are in the innermost parts of it, but the spirits or souls of men; and those in heaven are not the invisible God, Father, Son, and Spirit, but the angels, who are incorporeal and immaterial spirits, and so invisible: and which, whether they be thrones, or dominions, or principalities, or powers, are all made by him; by these some understand civil magistrates among men, and the various degrees and orders of them. By "thrones" they think kings, or monarchs, are meant, who sit on thrones; and by "dominions", little petty kings, or lords, dukes, and earls; and by "principalities", governors of provinces and cities; and by "powers", interior magistrates; and indeed, political governors are sometimes called dominions, dignities, principalities, and powers; and there are different orders of them, the king as supreme, and governors under him; see Jde 1:8. But since these seem rather to be said of the invisible things in heaven, and to be an explanation of them, angels may rather be thought to be intended; and are so called, not as denoting different orders and degrees among them, which some have rashly ventured to describe, but because of the use that God makes of them in the government of the world, and the executions of the various affairs of Providence relating to particular persons and kingdoms; though these several names are not so much such as the apostle chose to call them by, as what they were called by others; the three latter are indeed elsewhere used by himself, Eph 1:21; but not the former, "thrones", which yet are used by Jewish writers, and given to angels. Thus, in a book of theirs, which they esteem very ancient, and ascribe to the patriarch Abraham, it is said (k), "there is no angel in which the name Jehovah is not found, which is everywhere, as the soul is in every member; wherefore men ought to allow Jehovah to reign in all the members, , "and in all the thrones", and in all the angels, and in every member of men. And elsewhere, speaking of the garments of God, "by these (say they (l)) , "the holy blessed God created the thrones", and the angels, and the living creatures, and the "seraphim", and the heavens, and the earth, and all that he created. And the thrones in Dan 7:9; are interpreted (m), of "the superior princes, , "the spiritual angels", who sit first in the kingdom; and they are called in the words of the Rabbins, "the throne of glory"; for so is the way of kings, that their princes sit before them, everyone on his throne, according to their dignity. Now the apostle's sense is, that the angels, the invisible inhabitants of the upper world, are all created by Christ, let them be called by what names they will, that the Jews, or the false teachers, or any sort of heretics of those times thought fit to give them, whether they called them thrones or dominions, &c. And so the Arabic version, rather interpreting than translating the words, renders them thus, "whether you say thrones, or whether you mention dominions, or whether you understand princes, or whether you say powers"; speak of them under what title or appellation you please, they are all the creatures of the Son of God. The apostle seems to have in view, and to oppose some notions of some heretics of his time, the followers of Simon Magus, who held, that the angels were created by his Helena; or, as others, by what they call "Ennea", and that these angels created the world, and are to be worshipped; but he here affirms, that all things were created by him, by Christ, even all the angels; and therefore he, and not they, are to be worshipped, a notion he afterwards takes notice of in the following chapter: and as all things are affirmed to be created by him, which demonstrates the dignity and deity of his person, so likewise for him; that is, for his pleasure, that he may take delight and complacency in them, and in his own perfections displayed by them; and for his service and use, as the angels, to worship him and minister to him and for others, he sends them to: elect men are made to serve and glorify him with their bodies and spirits, which are his; and even the non-elect are made to subserve his mediatorial kingdom and interest; yea, the whole world is built and kept in being purely on his account, until he has finished the great affair of the salvation of his people, in the application of it to each of them, as he has completed the impetration of it; and then he will dissolve the heavens, and burn up the earth and all the works that are therein: all are made for his glory, and that end is, and will be answered by them in one way or another, (i) Targum Jon. in Gen. i. 26. Bereshit Rabba, fol. 1. 1. & 3. 3. Menass. ben Israel, Conciliator in Gen. Qu. 12. (k) Sepher Jetzira, p. 17, Ed. Rittangel. (l) Tikkune Zohar in ib. p. 127, 128. & Zohar in Exod. fol. 18. 2. & in Lev. fol. 39. 1. & 47. 2. (m) Abarbinel in Dan. fol. 45. 4. & 46. 4.
Tyndale Open Study Notes
1:16 Thrones, kingdoms, rulers, and authorities in the unseen world refer to various spiritual powers. This line emphasizes Christ’s supremacy over these beings who were getting so much attention from the false teachers (see 2:18). • Everything was created through him and for him: Christ is both the one through whom all things were created and the goal of all creation.
Colossians 1:16
The Supremacy of the Son
15The Son is the image of the invisible God, the firstborn over all creation.16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
- Scripture
- Sermons
- Commentary
"In the Beginning God created..."
By Art Katz31K1:24:26BeginningGEN 1:1MAT 6:33JHN 1:1ROM 1:17COL 1:16HEB 1:2In this sermon, the speaker shares his experience of preaching the word of God to a colony of people who were not living for the purpose of God. He describes how the power of the word of God impacted the people, awakening something within them. Despite the inadequate technology and chaotic atmosphere, the speaker felt the weight of the responsibility to deliver the message effectively. He emphasizes the importance of recognizing God as the creator of the world and our dependence on Him, as seen in the story of Paul in Athens.
Creatures Out of the Fire
By A.W. Tozer3.9K33:30PreachingISA 42:1MAT 4:4MAT 22:37JHN 5:39COL 1:16HEB 1:3REV 4:6In this sermon, the preacher emphasizes the importance of looking to Jesus Christ as the ultimate model of humanity. He describes how sin can distort and mar the true beauty of humanity, but Jesus Christ embodies perfect humanity without any pretense or pose. The preacher also discusses the significance of the four creatures mentioned in the Bible, which represent different facets of Jesus' character. These creatures complement each other and serve as models for believers to strive towards being like Christ. The ultimate goal is to reflect the glory and character of Jesus Christ in our own lives.
All Things Were Created Through Him and for Him
By John Piper3.8K44:41ROM 8:38EPH 6:12COL 1:16COL 2:15COL 3:3
This sermon emphasizes the importance of understanding the role of Christ in creation, highlighting how all things were created by Him and for Him, including rulers and authorities, to magnify His glory. The speaker urges the audience to trust in Christ for salvation, emphasizing the invincibility of their salvation and the assurance of being hidden with Christ in God. The message encourages believers to live boldly for Christ in a world filled with deception and challenges, knowing that nothing can separate them from God's love.
Getting Ready for the Glory
By David Wilkerson3.2K1:07:32GloryJOB 1:8MAT 6:33LUK 9:282CO 12:2COL 1:16HEB 12:1REV 21:23In this sermon, the preacher speaks about the constant flow of praise and the presence of God. He describes a vision of Paradise, where believers will experience endless joy and ecstasy. The preacher emphasizes the importance of preparing our hearts for the coming glory by dedicating quality time to God and fulfilling our responsibilities. He also mentions the biblical admonition to provide for our families and warns against laziness. The sermon concludes with a reference to the apostle Paul's experience of being caught up in the Third Heaven.
Personal Testimony - Part 4
By Milton Green2.6K14:45COL 1:16
This sermon emphasizes the centrality of Jesus Christ in creation, the church, and personal salvation. It highlights the reconciliation and peace brought through the blood of the cross, the completeness found in Christ, and the authority believers have over the enemy. The sermon also focuses on the power of God's Word, the transformation it brings, and the victorious life believers can lead through Christ's strength and grace.
(Genesis #1) in the Beginning God
By J. Glyn Owen1.8K42:56GodGEN 1:1PSA 19:1ISA 40:28MAT 6:33ROM 1:20COL 1:16REV 4:11The sermon transcript focuses on the opening statement of Genesis 1:1, "In the beginning God created the heavens and the earth." The speaker emphasizes the profound significance of this verse and its practical relevance to our lives. The first aspect discussed is the Bible's introduction to God, highlighting that God is interested in all of creation. The speaker also addresses the issue of global hunger and emphasizes that God cares about all creatures and their well-being. The transcript concludes by emphasizing the direct information about God in this verse and the logical inferences that can be made about His character.
The Eternal Purpose of God - Part 2
By Stephen Kaung1.8K08:47PSA 139:16PRO 16:4PRO 19:21ECC 3:1ISA 46:10JER 29:11ROM 8:28EPH 1:11COL 1:16
This sermon emphasizes the importance of knowing God's purpose to find meaning in life. It shares a powerful story of a woman who discovered the true meaning of life through understanding God's eternal purpose. The message highlights that without being connected to God's purpose, life can feel empty and meaningless, but once aligned with His plan, life gains profound significance and fulfillment.
The Five Senses
By Dr. A.E. Wilder-Smith1.7K58:59SensesPSA 139:14PRO 3:5ISA 55:9ROM 1:201CO 2:9EPH 2:10COL 1:16In this sermon, the speaker focuses on the concept of Logos in biology and how we experience our environment. He emphasizes the importance of our senses, including the sixth sense of extra sensory perception. The speaker highlights the wisdom of Jesus Christ in creating our ability to perceive and interact with the world. He also discusses the significance of redeemed faces and the communication we have with the external environment. The sermon encourages the audience to appreciate and think about God's thoughts.
Why Is God's Strength Made Perfect in Our Weakness
By Carter Conlon1.6K53:59PSA 51:7PSA 139:23ISA 6:1ZEC 4:6MAT 9:20ACT 1:8ROM 3:231CO 1:26COL 1:16HEB 4:16
This sermon emphasizes the importance of recognizing God's strength in our weakness, highlighting the need for humility, mercy, and reliance on God's power. It explores the transformative power of God's mercy and the call to share the message of salvation with others, regardless of personal weaknesses or limitations.
The Israel of God - Part 3
By T. Austin-Sparks1.4K48:45IsraelMAT 6:33MAT 22:14LUK 14:15LUK 15:1ROM 11:25COL 1:16REV 3:17In this sermon, the speaker focuses on the story of the great supper and the great invitation from the Gospel of Luke. He emphasizes that this story is not unrelated to the topic being discussed in the conference. The speaker explains that there are two interpretations of this story: a dispensational interpretation and a wider interpretation in relation to the kingdom of God. He highlights the importance of having a consciousness of God and hungering for His things, as this will lead us to go a long way in our spiritual journey. The speaker also emphasizes that God has made a great provision for us and invites us to come, as all things are now ready.
Of Him and Through Him and for Him
By Roy Hession1.1K47:48Jesus ChristMAT 6:33ROM 11:36COL 1:16In this sermon, the speaker reflects on the wisdom and knowledge of God and praises His unsearchable judgments and ways. The focus then shifts to the believer's relationship with Jesus, which is compared to branches connected to a vine. The speaker emphasizes the importance of repentance and righteousness, using the example of Nebuchadnezzar's pride and downfall. The sermon concludes with the reminder that all things are from, through, and for God, and that our testimonies should highlight the work of grace in our lives rather than our own accomplishments.
Jesus Christ Is Lord - Lord of the Universe
By J. Glyn Owen76256:14LordGEN 1:1JHN 1:3COL 1:16HEB 1:2In this sermon, the speaker emphasizes that the universe, including humanity, was created by the Son of God and is meant to bring glory to Him. The purpose of our existence is not solely for our own enjoyment, but to serve the Son and fulfill His purposes. The speaker highlights that sin poses a constant threat to the universe and the Son's inheritance, but the Lord Jesus Christ actively rules and overrules history to counteract this disruption. Through His redemptive present rule, Jesus guides the progress of history towards its appointed destiny, ultimately gathering those who choose to serve Him in eternity.
Christ Is the Absolute Owner of Everything
By Tim Conway72004:24PSA 24:1LUK 14:33ROM 14:81CO 6:19COL 1:16
This sermon emphasizes the concept that Christ is the absolute owner of everything, highlighting how all things belong to Him, from material possessions like cars and property to spiritual entities like demons and souls. The message underscores the sovereignty of Christ over all aspects of life, challenging believers to recognize His ownership and authority in every area of their existence.
The King of Heaven
By Steve Gallagher69152:39JHN 1:1JHN 1:10JHN 14:6GAL 6:2PHP 2:6COL 1:16
This sermon delves into the profound truths revealed in John chapter 1 and Philippians 2 about Jesus Christ. It explores His pre-existence, role in creation, revelation of God's character, incarnation as a man, and the response of the world to Him. The speaker emphasizes the need for believers to emulate Christ's unselfishness and humility, reflecting His love in their interactions with others.
(Debate) Genetics, Biology, Evolution and the Bible
By Shane Idleman55002:50GEN 1:31PSA 139:14ROM 1:20COL 1:162PE 3:5
This sermon discusses the misconception of 'junk DNA' in science, highlighting how it actually serves as switches in the DNA system, aligning with the concept of purposeful design in the Bible. It also addresses the idea of random mutation in evolutionary theory, emphasizing the need for order and design in creation. The speaker challenges the lack of transitional fossils supporting evolution and presents the presence of seashells on mountains as evidence for the biblical flood account.
(Debate) Did God Create the World in Millions of Years?
By Shane Idleman51102:15GEN 1:5PSA 90:4ISA 45:12COL 1:162PE 3:8
This sermon delves into the debate between the age of the Earth as perceived by neurologists in Kenya, estimated at 6,000 years, and evolutionists/geologists who suggest a billion years. The speaker discusses the interpretation of 'yom' in the biblical creation account, pointing to a possible 6,000-year timeframe. The sermon also touches on the concept of creation appearing 'old' due to immediate creation by God, despite its young age, emphasizing that the key point is acknowledging God as the Creator.
The God of the Bible - Part 2
By Richard Owen Roberts49640:23Character Of GodGEN 1:1GEN 21:33ISA 57:15JER 10:10DAN 4:3HAB 1:12COL 1:16HEB 1:2HEB 13:81JN 1:1REV 1:8REV 22:13In this sermon, the preacher reflects on the concept of time and its significance in our lives. He emphasizes that everything in the physical world, including our lives, has a beginning and an end, but God is eternal and not bound by time. The preacher quotes from Ecclesiastes chapter 3, highlighting the various seasons and purposes that exist under heaven. He also ponders on what God was doing before the creation of man and emphasizes that God's existence is from everlasting to everlasting. The sermon concludes with a reflection on the brevity of human life and the need to seek wisdom and mercy from God.
Jesus as the Alpha and Omega (Rev. 1:11; 22:13)
By Mike Bickle261:11:44Sovereignty Of GodTrust in God's PromisesPSA 29:10PSA 139:7ISA 40:28JHN 16:15PHP 1:6COL 1:162TH 2:8HEB 1:3REV 1:8REV 22:13Mike Bickle emphasizes the profound significance of Jesus being the Alpha and Omega, highlighting His sovereignty and eternal nature as the beginning and the end of all things. He explains that this title encapsulates God's absolute power, wisdom, and love, which should instill confidence in believers amidst trials and tribulations. Bickle urges the congregation to deeply reflect on this truth, as it is foundational to understanding God's character and His plans for humanity. He reassures that Jesus' sovereignty means He is in control of all events, and believers can trust in His promises for their lives. Ultimately, Bickle calls for a personal engagement with Jesus, encouraging the faithful to seek a deeper relationship with the Alpha and Omega.
Authority and Unbelief Part 2
By Phil Beach Jr.1040:09UnbeliefAuthority in ChristOvercoming UnbeliefMAT 6:10MAT 12:28MAT 28:18MRK 16:15LUK 10:19JHN 12:31EPH 1:20COL 1:16COL 2:14HEB 2:14Phil Beach Jr. emphasizes the power of faith and the authority believers have through Christ, asserting that Satan has already been defeated at Calvary. He encourages the congregation to embrace their identity in Christ, which grants them authority over darkness and empowers them to bring God's will to earth. The sermon highlights the importance of believing God's Word and living in the reality of Christ as our life, which enables believers to overcome the enemy and fulfill their purpose. Beach Jr. calls for a revolution in faith that will impact not just individuals but entire cities, urging the church to rise in its authority and proclaim the truth of the Gospel.
By Him All Things Consist
By Vance Havner1Christ as Central to LifeThe Allness of ChristEPH 1:22COL 1:16Vance Havner emphasizes the all-encompassing nature of Jesus Christ, asserting that He is central to all aspects of life, creation, redemption, and the Gospel. Paul’s writings illustrate that Christ is not just a historical figure but the very essence of existence, sustaining and unifying all things. Havner warns against the tendency to diminish Christ's significance, urging believers to recognize Him as the source of their faith, holiness, and fellowship. He concludes that true understanding and fulfillment in life come from acknowledging that everything consists by Him and for Him. The sermon calls Christians to center their lives around Christ, who is the key to understanding Scripture, the church, and their own experiences.
Of Creation in General.
By John Gill0Divine SovereigntyCreationGEN 1:1PSA 104:24PRO 16:4ISA 55:7JHN 1:1ROM 1:20EPH 1:11COL 1:16HEB 11:3REV 4:11John Gill expounds on the doctrine of creation, emphasizing that all things were created by God out of nothing, aligning with His eternal purposes and decrees. He explains the nature of creation, distinguishing between immediate and mediate creation, and highlights that the ultimate purpose of creation is to glorify God. Gill also discusses the role of the Father, Son, and Holy Spirit in the act of creation, asserting that it was a deliberate and instantaneous act of divine will. He concludes by affirming that the created world serves both God's glory and the good of humanity, urging believers to worship and trust in their Creator.
What Is the Truest Meaning of the Cross?
By Lou Sutera0GEN 2:15JHN 3:16ROM 14:71CO 6:192CO 5:142CO 5:21COL 1:16TIT 2:11Lou Sutera preaches about the true essence of the cross, emphasizing that it is not just about forgiveness of sins but also about being set free from the bondage of sin. He challenges believers to move beyond seeking relief from guilt to experiencing true freedom from the shackles of sin, allowing the cross to restore them to the original purpose for which they were created. Sutera highlights the importance of total submission to God, being in the right location with God, and fulfilling the vocation God has for each individual. He stresses the need for believers to live not for themselves but for the Lord who died and rose again, becoming ambassadors for Christ and living zealously for good works.
The Superintendent Changed His Mind
By Walter Wilson0PSA 19:1JHN 3:16ROM 1:20COL 1:162TI 3:16Walter Wilson delivers a sermon at a Rotary Club luncheon, emphasizing the importance of observing and appreciating the intricate details in nature as evidence of God's wisdom and power. Through examples of numerical patterns in creation and the miracles of nature, Wilson leads the audience to reflect on the divine order and purpose behind all living things. He concludes by urging the listeners to trust in God's wisdom, believe in Jesus, and accept the Scriptures as the infallible Word of God.
God Is on the Throne
By Zac Poonen0God's SovereigntyHoliness and GraceISA 11:2LUK 21:28JHN 1:14ROM 11:22COL 1:16HEB 12:29REV 4:2REV 21:11Zac Poonen emphasizes the importance of viewing earthly events from a heavenly perspective, as illustrated in Revelation 4:2, where John sees God's throne. He encourages believers to lift their heads and recognize that God is in control, especially as we approach the end times. Poonen highlights the duality of God's nature—His holiness and grace—symbolized by the jasper and sardius stones, and the rainbow around the throne. He also discusses the significance of the twenty-four elders and the seven Spirits of God, underscoring God's majesty and the purifying fire of the Holy Spirit. Ultimately, the sermon calls for a deeper understanding of God's sovereignty and purity in our lives.
How Great Is Our God? Creation Reveals a Creator
By Shane Idleman0PSA 97:1PRO 8:27JHN 3:19ROM 1:20COL 1:16Shane Idleman emphasizes the importance of acknowledging God's existence through the intricate design and fine-tuning of the universe, pointing out various scientific facts that point to a Creator. He highlights how the denial of God is not due to lack of evidence but stems from the suppression of truth and pride in the human heart. Idleman urges listeners to turn to the Lord, the one who holds all the answers and whose power and majesty are displayed in creation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For by him were all things created, etc - These two verses contain parts of the same subject. I shall endeavor to distinguish the statements of the apostle, and reason from them in such a way as the premises shall appear to justify, without appealing to any other scripture in proof of the doctrine which I suppose these verses to vindicate. Four things are here asserted: 1. That Jesus Christ is the Creator of the universe; of all things visible and invisible; of all things that had a beginning, whether they exist in time or in eternity. 2. That whatsoever was created was created For himself; that he was the sole end of his own work. 3. That he was prior to all creation, to all beings, whether in the visible or invisible world. 4. That he is the preserver and governor of all things; for by him all things consist. Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being truly and properly God. I. Creation is the proper work of an infinite, unlimited, and unoriginated Being; possessed of all perfections in their highest degrees; capable of knowing, willing, and working infinitely, unlimitedly, and without control: and as creation signifies the production of being where all was absolute nonentity, so it necessarily implies that the Creator acted of and from himself; for as, previously to this creation, there was no being, consequently he could not be actuated by any motive, reason, or impulse, without himself; which would argue there was some being to produce the motive or impulse, or to give the reason. Creation, therefore, is the work of him who is unoriginated, infinite, unlimited, and eternal. But Jesus Christ is the Creator of all things, therefore Jesus Christ must be, according to the plain construction of the apostle's words, truly and properly God. II. As, previously to creation, there was no being but God, consequently the great First Cause must, in the exertion of his creative energy, have respect to himself alone; for he could no more have respect to that which had no existence, than he could be moved by nonexistence, to produce existence or creation. The Creator, therefore, must make every thing For himself. Should it be objected that Christ created officially or by delegation, I answer: This is impossible; for, as creation requires absolute and unlimited power, or omnipotence, there can be but one Creator; because it is impossible that there can be two or more Omnipotents, Infinites, or Eternals. It is therefore evident that creation cannot be effected officially, or by delegation, for this would imply a Being conferring the office, and delegating such power; and that the Being to whom it was delegated was a dependent Being; consequently not unoriginated and eternal; but this the nature of creation proves to be absurd. 1. The thing being impossible in itself, because no limited being could produce a work that necessarily requires omnipotence. 2. It is impossible, because, if omnipotence be delegated, he to whom it is delegated had it not before, and he who delegates it ceases to have it, and consequently ceases to be God; and the other to whom it was delegated becomes God, because such attributes as those with which he is supposed to be invested are essential to the nature of God. On this supposition God ceases to exist, though infinite and eternal, and another not naturally infinite and eternal becomes such; and thus an infinite and eternal Being ceases to exist, and another infinite and eternal Being is produced in time, and has a beginning, which is absurd. Therefore, as Christ is the Creator, he did not create by delegation, or in any official way. Again, if he had created by delegation or officially, it would have been for that Being who gave him that office, and delegated to him the requisite power; but the text says that all things were made By him and For him, which is a demonstration that the apostle understood Jesus Christ to be truly and essentially God. III. As all creation necessarily exists in time, and had a commencement, and there was an infinite duration in which it did not exist, whatever was before or prior to that must be no part of creation; and the Being who existed prior to creation, and before all things - all existence of every kind, must be the unoriginated and eternal God: but St. Paul says, Jesus Christ was before all things; ergo, the apostle conceived Jesus Christ to be truly and essentially God. IV. As every effect depends upon its cause, and cannot exist without it; so creation, which is an effect of the power and skill of the Creator, can only exist and be preserved by a continuance of that energy that first gave it being. Hence, God, as the Preserver, is as necessary to the continuance of all things, as God the Creator was to their original production. But this preserving or continuing power is here ascribed to Christ, for the apostle says, And by him do all things consist; for as all being was derived from him as its cause, so all being must subsist by him, as the effect subsists by and through its cause. This is another proof that the apostle considered Jesus Christ to be truly and properly God, as he attributes to him the preservation of all created things, which property of preservation belongs to God alone; ergo, Jesus Christ is, according to the plain obvious meaning of every expression in this text, truly, properly, independently, and essentially God. Such are the reasonings to which the simple letter of these two verses necessarily leads me. I own it is possible that I may have misapprehended this awful subject, for humanum est errare et nescire; but I am not conscious of the slightest intentional flaw in the argument. Taking, therefore, the apostle as an uninspired man, giving his own view of the Author of the Christian religion, it appears, beyond all controversy, that himself believed Christ Jesus to be God; but considering him as writing under the inspiration of the Holy Ghost, then we have, from the plain grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that he who died for our sins and rose again for our justification, and in whose blood we have redemption, was God over all. And as God alone can give salvation to men, and God only can remit sin; hence with the strictest propriety we are commanded to believe on the Lord Jesus, with the assurance that we shall be saved. Glory be to God for this unspeakable gift! See my discourse on this subject.
Jamieson-Fausset-Brown Bible Commentary
For--Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him. by him--rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in it [ALFORD]. God revealed Himself in the Son, the Word of the Father, before all created existence (Col 1:15). That Divine Word carries IN Himself the archetypes of all existences, so that "IN Him all things that are in heaven and earth have been created." The "in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the divine idea [NEANDER]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men "made in His image" (Gen 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" implies something prior to "by" and "for Him" presently after: the three prepositions mark in succession the beginning, the progress, and the end [BENGEL]. all things--Greek, "the universe of things." That the new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new created by Christ; and he does not speak of the new creation till Col 1:18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the heavens themselves: the former are rather named, since the inhabitants are more noble than their dwellings. Heaven and earth and all that is m them (Ch1 29:11; Neh 9:6; Rev 10:6). invisible--the world of spirits. thrones, or dominions--lordships: the thrones are the greater of the two. principalities, or powers--rather, "rules, or authorities": the former are stronger than the latter (compare Note, see on Eph 1:21). The latter pair refer to offices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Psa 68:17). The existence of various orders of angels is established by this passage. all things--Greek, "the whole universe of things." were--rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing. by him--as the instrumental Agent (Joh 1:3). for him--as the grand End of creation; containing in Himself the reason why creation is at all, and why it is as it is [ALFORD]. He is the final cause as well as the efficient cause. LACHMANN'S punctuation of Col 1:15-18 is best, whereby "the first-born of every creature" (Col 1:15) answers to "the first-born from the dead" (Col 1:18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all things consist, and He is the Head of the body, the Church") intervening as a parenthesis. Thus Paul puts first, the origination by Him of the natural creation; secondly, of the new creation. The parenthesis falls into four clauses, two and two: the former two support the first assertion, "the first-born of every creature"; the latter two prepare us for "the first-born from the dead"'; the former two correspond to the latter two in their form--"All things by Him . . . and He is," and "By Him all things . . . and He is."
John Gill Bible Commentary
For by him were all things created,.... This is a reason proving Christ to be before all creatures, to be the common Parent of them, and to have the government over them, since he is the Creator of them. The creation of all things, by him, is not to be understood of the new creation, for whenever that is spoken of, the word "new" is generally used, or what is equivalent to it, or some clause or phrase added, which determines the sense, and is not the case here: besides, all things that are in heaven are said to be created here: which, to say nothing of the sun, moon, and stars, which are not capable subjects of the new creation, to restrain them to angels, cannot be true of them; for as for those who were once in heaven, but kept not their first estate, and quitted their habitation, these find no place there any more; they never were, nor will be renewed and restored by Christ; and as for the good angels, since they never sinned, they stand in no need of renovation. Moreover, all things that are on earth are also said to be created by him, and are, but not anew: for to confine these only to men, all men are not renewed in the spirit of their minds; all have not faith, nor a good hope through grace, nor love to God and Christ, the greater part of the world lies in open wickedness; and all that profess religion are not new creatures, these are a chosen generation, and a peculiar people: wherefore these words must be understood, not metaphorically, but literally; in which sense all things are created by Christ, not by him as an instrument, but as the efficient cause; for the preposition "by" does not always signify the former; but sometimes the latter; see Co1 1:9; nor to the exclusion of the Father and Spirit, who, with the Son, were jointly concerned in the creating of all things out of nothing: and these "all things" can only refer to the things that are made: eternal things can never be said to be created; this is a contradiction in terms; the Father is not created by him, nor he himself as the Son of God, nor the Spirit; but everything that is made is created by him: hence it follows, that he himself is no creature, otherwise he must create himself, which also is a contradiction, since every creature is made by him; and consequently he must be God, for he that made and built all things is God. These are divided as to the subject of them, or place where they are, into things that are in heaven, and that are in earth. The things that are in heaven, are the things that are in the airy and starry heavens, and in the heaven of heavens. The things in the airy heavens, the fowls thereof, were on the fifth day created by him; and the things in the starry heaven, the sun, moon, and stars, were on the fourth day ordained by him; and the inhabitants of the third heaven, the angels, were made by him, Heb 1:7; and, as the Jewish writers (i) say, on the second day of the creation, though some say on the fifth. The earth comprehends the whole terraqueous globe, consisting of land and sea; and the things in it are all that are in the seas, the fishes and other things in it; and all that are in the bowels of the earth, as well as on the surface of it, all metals and minerals, all plants, herbs, and trees, every beast of the forest, the cattle on a thousand hills, the fowls on the mountains, and the wild beasts of the field, and all human creatures. Again, these all things are, as to the quality of them, distributed into visible and invisible, both in heaven and in earth: the visible things in heaven are the fowls that fly in the airy heaven, the sun, and moon, and stars in the starry heaven, and the bodies of those saints that have been either translated, or raised, in the third heaven; the visible things in the earth are all creatures, animate and inanimate, rational and irrational, all bodies, all corporeal and material beings: the invisible things in earth are not only those that are in the innermost parts of it, but the spirits or souls of men; and those in heaven are not the invisible God, Father, Son, and Spirit, but the angels, who are incorporeal and immaterial spirits, and so invisible: and which, whether they be thrones, or dominions, or principalities, or powers, are all made by him; by these some understand civil magistrates among men, and the various degrees and orders of them. By "thrones" they think kings, or monarchs, are meant, who sit on thrones; and by "dominions", little petty kings, or lords, dukes, and earls; and by "principalities", governors of provinces and cities; and by "powers", interior magistrates; and indeed, political governors are sometimes called dominions, dignities, principalities, and powers; and there are different orders of them, the king as supreme, and governors under him; see Jde 1:8. But since these seem rather to be said of the invisible things in heaven, and to be an explanation of them, angels may rather be thought to be intended; and are so called, not as denoting different orders and degrees among them, which some have rashly ventured to describe, but because of the use that God makes of them in the government of the world, and the executions of the various affairs of Providence relating to particular persons and kingdoms; though these several names are not so much such as the apostle chose to call them by, as what they were called by others; the three latter are indeed elsewhere used by himself, Eph 1:21; but not the former, "thrones", which yet are used by Jewish writers, and given to angels. Thus, in a book of theirs, which they esteem very ancient, and ascribe to the patriarch Abraham, it is said (k), "there is no angel in which the name Jehovah is not found, which is everywhere, as the soul is in every member; wherefore men ought to allow Jehovah to reign in all the members, , "and in all the thrones", and in all the angels, and in every member of men. And elsewhere, speaking of the garments of God, "by these (say they (l)) , "the holy blessed God created the thrones", and the angels, and the living creatures, and the "seraphim", and the heavens, and the earth, and all that he created. And the thrones in Dan 7:9; are interpreted (m), of "the superior princes, , "the spiritual angels", who sit first in the kingdom; and they are called in the words of the Rabbins, "the throne of glory"; for so is the way of kings, that their princes sit before them, everyone on his throne, according to their dignity. Now the apostle's sense is, that the angels, the invisible inhabitants of the upper world, are all created by Christ, let them be called by what names they will, that the Jews, or the false teachers, or any sort of heretics of those times thought fit to give them, whether they called them thrones or dominions, &c. And so the Arabic version, rather interpreting than translating the words, renders them thus, "whether you say thrones, or whether you mention dominions, or whether you understand princes, or whether you say powers"; speak of them under what title or appellation you please, they are all the creatures of the Son of God. The apostle seems to have in view, and to oppose some notions of some heretics of his time, the followers of Simon Magus, who held, that the angels were created by his Helena; or, as others, by what they call "Ennea", and that these angels created the world, and are to be worshipped; but he here affirms, that all things were created by him, by Christ, even all the angels; and therefore he, and not they, are to be worshipped, a notion he afterwards takes notice of in the following chapter: and as all things are affirmed to be created by him, which demonstrates the dignity and deity of his person, so likewise for him; that is, for his pleasure, that he may take delight and complacency in them, and in his own perfections displayed by them; and for his service and use, as the angels, to worship him and minister to him and for others, he sends them to: elect men are made to serve and glorify him with their bodies and spirits, which are his; and even the non-elect are made to subserve his mediatorial kingdom and interest; yea, the whole world is built and kept in being purely on his account, until he has finished the great affair of the salvation of his people, in the application of it to each of them, as he has completed the impetration of it; and then he will dissolve the heavens, and burn up the earth and all the works that are therein: all are made for his glory, and that end is, and will be answered by them in one way or another, (i) Targum Jon. in Gen. i. 26. Bereshit Rabba, fol. 1. 1. & 3. 3. Menass. ben Israel, Conciliator in Gen. Qu. 12. (k) Sepher Jetzira, p. 17, Ed. Rittangel. (l) Tikkune Zohar in ib. p. 127, 128. & Zohar in Exod. fol. 18. 2. & in Lev. fol. 39. 1. & 47. 2. (m) Abarbinel in Dan. fol. 45. 4. & 46. 4.
Tyndale Open Study Notes
1:16 Thrones, kingdoms, rulers, and authorities in the unseen world refer to various spiritual powers. This line emphasizes Christ’s supremacy over these beings who were getting so much attention from the false teachers (see 2:18). • Everything was created through him and for him: Christ is both the one through whom all things were created and the goal of all creation.