IN language of lofty flight the apostle, in his Colossian letter, delineates the full majesty of the Son of God. Never have words been used with greater meaning, or sublimer sense, than in this unfolding of the personality of Christ. And to those who, like Lydia, have the opened heart, such words are charged with quickening and gripping power. Take the first of so rare a constellation (Col.1:15-20). "Who is the Image of the invisible God." Who is. He is. The One Who came forth from the Father, even He Who, in the bosom of the Father, emerges from the vast tenselessness of time. The glorious, effulgent Image of the unseen God. Not a shadow, but the virtual embodiment of God, with all the accomplishment of personality. "Person stands for a thinking and intelligent being that has reason and reflection" (Locke). "The acts of a mind prove the existence of a mind, and in whatever a mind resides is a person" (Paley). "A person is a being which has intellect, which exercises thought, volition, affection; and whoever has this attribute and puts forth its exercise is a person" (Willis Lord). "Firstborn of all creation." Therefore, Lord of all. And what august personality was His in the exercise of thought, volition, and affection, "seeing that the universe was created in Him, visible and invisible...created through Him and for Him." Think of the marvel of its perfections, its glories now, and the by-gone grandeur of its original state. Then, let thought leap forward to the absolute perfection yet to be, as resulting from the fact that it is for Him, and we are indeed impressed with the majesty of His title. "Firstborn of every creature." There is much meaning in this word "Firstborn," a word which frequently occurs in the Hebrew Scriptures. In Jacob's parting injunctions to his sons, mention is made of the attributes associated with the position of the "firstborn." These prerogatives are might, strength, dignity, prominence, and power. A double portion, a right to the priesthood, government, and dominion, rightly pertained to the firstborn. Added to the distinguished position which the double portion signified, there was the sacrificial aspect. This is finely emphasized in two passages (Num.3:12,3; 8:5-20). To quote briefly from the latter: "For all the firstborn of the children of Israel are Mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for Myself. And I have taken the Levites for all the firstborn of the children of Israel." Then, as to government and dominion, there is a pointed reference in Genesis, and a prophetic utterance in the Psalms. "Let people serve thee and nations bow down to thee. Be lord over thy brethren, and let thy mother's sons bow down to thee" (Gen. 27:29). "I will make Him My Firstborn, higher than the kings of the earth" (Psa.89:27). Gabriel's announcement to Mary, too, is significant: He shall be great, and shall be called the Son of the Highest" (Luke 1:32). We thus see the exalted position and distinguished privilege of the firstborn. A noble responsibility was his, and worthy achievement was looked for as befitting his position. And the title, as characterizing the Son of God, is fully expressed in His destined course. Possessing in His wondrous personality the prerogative and privilege of the Firstborn, He is destined to the manger, the altar, and the throne. As the "Firstborn of every creature" He stands at the head of God's great creation, charged with the carrying out of its divine program. And in the discharge of so vast a responsibility, He proves Himself to be the true Christ. His worth is told out by the quality and vastness of the work undertaken. And it is, "that in all He may be first seeing that the entire complement delights to dwell in Him, and through Him to reconcile the universe to Him (making peace through the blood of His cross) through Him, whether that on earth or that in the heavens." "That in all He may be first." The premiership of the whole universe is His. He is Head over all to the out-called, "the ecclesia which is His body, the complement which is completing the entire universe." In such words the great character of His headship appears. A superb oneness and an absolute responsibility are the marks of perfect headship. And such marks are supremely His Who came forth from the Father, to fully identify Himself with the creation of which His is the glorious Firstborn, and with which He is so intimately, and intensely concerned as to its destiny. Great Leader is He, "Who for the joy lying before Him, endured a cross, despising the shame," and all for the express purpose that He might bring us to God. Oneness indeed, fathoming every depth of its meaning in His "coming to be in the likeness of humanity," and with such self- emptying grace and humility. And as for responsibility, is He not the all-conquering Firstborn from the dead, creation's mighty Champion over sin and death? A veritable Samson He, carrying away, and despoiling for ever, those prison gates of dread and shame. Lord of all. And not only so, but the Son of His love. Such sonship and lordship creation can only see and know in Him. And in the hour of God's triumph they will both be avowed and acclaimed to the utmost. This is future, but as fixed and certain as that His name is above every name. And that name? Jesus--Saviour. Was it not said of old, "Sirs, we would see Jesus?" And in that wonder-stirring scene, all eyes shall behold Him, and with that rapt attention He only could inspire. To see Him in that supreme moment, in that great hush of expectation, will be for the wide universe the true vision of splendor. Far-reaching and beneficent as will have been the magnificence of the millennium, and more glorious, the long rare day of God, yet this will be the crowning touch of all creation's bliss. Long, long ago, to some on earth, His name was always precious, even as ointment poured forth. But then, it will by all be acknowledged as the name of names.
Thus, in every sphere the luster of His Headship penetrates. No being, in realm celestial, terrestrial, or subterranean, can be unaffected, unmindful of such Lordship. Is it not "for the glory of God, the Father?" And in that pure glory, the glory of life, light and love, the supremest stretches of thought and desire find perfect fulfillment. How otherwise could He be Lord of all? Christ--a life-giving, spiritual Head. The One Who giveth to all life, and breath, and all things. To what end, then, the proud vaunt, "I am captain of my soul?" To what extent in a future time would or could such atone for wrong? The victorious Christ of God, creation's true Crusader, can alone right all wrongs. In Him, as Lord of all, will alone be found that complete satisfaction which will to all give sure and full redress. His name, Jehovah the Saviour, will, in all the reaches of its power, magnificently accomplish the purpose of God. He Who so perfectly satisfied God, can satisfy every living, breathing intelligence over whom He is Lord indeed. Love like His will show itself to be supremely equal to so great an occasion. Transcending knowledge, it is something indefinitely deeper more excellent higher, vaster, and more wonderful than we have yet visioned. And to such constraining love the fruition and glory of God's purpose is safely assigned. Now, do we sufficiently absorb, as it were, the marvel of this great climax? By the cross He triumphed, by its blood made peace that in the long-awaited consummation all should know their God. But how great the privilege now to know Him, to sense His glorious purpose "and the grace which was given to us in Christ Jesus before eonian times" (2 Tim.1:9)! Lord of the universe He, the God of space and time, and the great Upholder of all things by His all-powerful word. Seated now at the right hand of the Majesty in the heights, superior to angels, His name of surpassing excellence. He is for all eons the Lord of all. We see not yet this end supreme. But in that far-off scene of scenes we shall see the power and reach of His knowledge surpassing love. In the life that now is, none but His own avow Him Lord. But then the tide will have turned. Is sin exceeding sinful, excluding man from God? Then such is the love of Christ, active, yearning, and of divinest quality, that it sweeps all in. It is a constraining love, a love which so surrounds the mind with marks of rare attachment, that eventually it can but choose one way. Again, there is the thought of pressing us, of urging forward. And shall not love transcendent hold this urge for the subjects of His realm? Will they not be carried away by the greatness of it? In the words of another, waiting the glory: "Your sin has no more power to affect the love of Christ than a sparrow to keep back the floodtide of the ocean. It is knowledge surpassing. The man who has hit Christ in the face a thousand times--Christ is not affected by the blows at all. Paul persecuted Him beyond measure. Christ arrests him, draws him into the closest place of His heart." Says another: "Liberty, I have none. I am sold unto love. A chain of surpassing potency ties up my hands from all sin and selfishness, and restrains my excursive spirit from running after indiscriminate attachments, keeping me near to Him Who is the Sun and Center of all my affections, even to Him `Who died for me, and rose again.'" In like language shall not many in that day of days be constrained by cords of love? It is love divine. Human love loves because it likes. It has personal preferences. We say "I do not feel drawn to so-and-so." But divine love is not liking--it is loving. This then, and this alone is the actuating cause of so great a wealth of responsive, overflowing affection--a tide of love which surges for the glory of God the Father. Let us then, even now, more deeply live in the greatness of it. We shall not then be lonely, for God is love, and Christ is Lord of all! To Him all majesty ascribe, And crown Him Lord of all! |