Praise to the Son in Colossians 1:15–20

Colossians 1:15–20

15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, 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. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Why is Jesus worthy of praise? Colossians 1:15–20 counts the ways. These ways can be neatly divided into two broad categories: (1) Jesus’ Supremacy in Creation and (2) Jesus’ Supremacy in Salvation.

Jesus’ Supremacy in Creation

  1. Jesus is the image of the invisible God (Colossians 1:15). The Son of God is the perfect reflection of the unseen God. All his unrivaled beauty, all his radiant glory is displayed perfectly in the Son of God. And God delighted for all his fullness imaged in the Son to dwell in the man Jesus of Nazareth (Colossians 1:19). Thus, he is the radiance of the glory of God and the exact imprint of his nature (Hebrews 1:3). So when we desire to see and praise the glory of the unseen God who dwells in unapproachable light (1 Timothy 6:16), we look at Jesus of Nazareth, because we behold “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). We praise Jesus because Jesus is God.
  2. Jesus is the firstborn of all creation (Colossians 1:15–17). The uncreated Son of God existed eternally in joyful fellowship with his Father before creation breathed its first breath. He was before all things. The Son of God created all things in concert with the Father and the Holy Spirit. All things were made by him and all things were made through him (John 1:3). The Son of God bears up the universe by the word of his power, keeping it from flying apart (Hebrews 1:3). In him all things hold together. And the Son of God is the goal of all creation. All things were made for him. We praise Jesus because we only exist through him and for him.

 

Jesus’ Supremacy in Salvation

  1. Jesus is the head of the body, the church (Colossians 1:18). Jesus nourishes us in our faith, unites us together in our faith, and grows us in our faith (Colossians 2:19). We praise Jesus because he has united us in him, who is the head, source, and object of our faith.
  2. Jesus is the beginning and the firstborn from the dead (Colossians 1:18). Jesus is the Last Adam who is the beginning of a new creation (2 Corinthians 5:17). Jesus is the firstborn of the dead in that though all died in Adam, Jesus is the firstfruits of the resurrection so that all in him are made alive (1 Corinthians 15:20–22). While the first Adam was a living being, Jesus, the Last Adam, became a life-giving spirit (1 Corinthians 15:45). In him the old has passed away and the new has come (2 Corinthians 5:17). We praise Jesus because he makes us new and gives us resurrected life.
  3. Jesus the Son of God reconciled all things, making peace by the blood of his cross (Colossians 1:19–20). Jesus through his death has given us peace with God. Through the cross of Jesus, God reconciled sinful man to him, not counting our trespasses against us (2 Corinthians 5:19). Through the cross of Jesus, God transferred us from the domain of darkness and transferred us to the kingdom of his beloved Son in whom we have redemption, the forgiveness of sins (Colossians 1:13–14). Jesus through his cross has given us peace with one another. He has broken down the dividing wall of hostility, making us one body, killing the hostility (Ephesians 2:14–16). Through the cross of Jesus, God brought all things back under the rightful rule of his Son by disarming all rulers and authorities (Colossians 2:15), and then bestowing on Jesus the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Philippians 2:9–11). We praise Jesus because of the cross.

Jesus is worthy of praise because of his supremacy in creation and his supremacy in salvation. Jesus created and Jesus renewed. Thus, Jesus is worthy of praise because in all things, creation and salvation, whether in heaven or on earth he is preeminent (Colossians 1:18). Praise his name.

“Do You Love Me?”

What is the defining question that someone who would be a disciple of Jesus must answer? Jesus’ interaction with Peter in John 21:15–19 points us to the answer.

In John 21:15–19, we see one of the more memorable scenes in all of Scripture—the risen Jesus restoring Peter. Recall, Peter had denied Jesus three times at the most critical time of Jesus’ ministry, the cross. The cross defines Jesus as Messiah, the Messiah that Peter was dedicating his life to. And at his Messiah’s defining moment, Peter abandoned and denied him. Now, on the shores of Galilee, the resurrected Jesus, having sought out Peter, sits down with him and some of the other disciples in order to restore him. Peter denied Jesus three times, and so, after breakfast, Jesus fixes his gaze on Peter and three times asks him a critical question: “Do you love me?” (John 21:15, 16, 17). Before considering this question, it might be helpful to consider what Jesus did not ask Peter.

  • Jesus did not ask: “Simon, son of John, do you know me?”
  • Jesus did not ask: “Simon, son of John, are you sorry?”
  • Jesus did not ask: “Simon, son of John, do you want my forgiveness?”
  • Jesus did not ask: “Simon, son of John, will you follow and obey me?

Each one of these questions is not necessarily a wrong or bad question. In fact these are appropriate questions to ask given Peter’s sin. However, they are not the ultimate question, that is, they do not get to the heart of what it means to be a disciple of Jesus. All of these questions are downstream from love for Jesus. Consider each in turn.

 

“Do you know me?”

Jesus could have asked, “Simon, son of John, do you know me?” This is natural because this reflects Peter’s denial. Peter denied that he knew Jesus. He denied that he had any relationship with him. So, we could have expected Jesus to ask, “Peter, do you know me?” as a sort of redo moment for Peter, who would answer, “Yes, Lord; you know that I know you.” But this doesn’t go far enough. You can know someone and be in relationship with someone and still not truly and rightly love them.

 

“Are you sorry for denying me?”

Jesus could have asked, “Simon, son of John, are you sorry?” This is natural to expect because when we wrong someone, we apologize. Peter sinned against Jesus, his teacher, his friend, and his Messiah. Peter should apologize. So Jesus could have asked, “Peter, are you sorry for denying me?” And Peter could have answered, “Yes, Lord; you know that I am sorry.” But this does not go far enough. You can be sorry because of the guilt you feel rather than sorry because you wronged someone you love. You can be sorry for wronging someone and at the same time not truly and rightly love them.

 

“Do you want my forgiveness?”

Jesus could have asked, “Simon, son of John, do you want my forgiveness?” This would be natural to expect in the same way it would be natural to expect Jesus to ask if Peter’s sorry. Peter sinned against his Messiah Jesus, and, therefore, would naturally want to apologize in order to receive forgiveness. So Jesus could have asked, “Peter, do you want my forgiveness?” To which Peter could have answered, “Yes, Lord; you know I want your forgiveness.” But again, this does not strike the heart of the matter. It is possible to want forgiveness merely for forgiveness’s sake. It is possible to want forgiveness to assuage one’s one conscience and nothing more. You can want forgiveness from someone and not want them. You can want forgiveness from someone and not truly and rightly love them.

 

“Will you follow and obey me?”

Jesus could have asked, “Simon, son of John, will you follow and obey me?” This would be expected because by his denial, Peter’s loyalty is now in question. So Jesus could have said, “Peter, will you follow and obey me?” To which Peter could have answered, “Yes, Lord; you know I will follow and obey you.” But once again, this question does not address the most pressing issue. For one can follow and obey out of a sense of duty and duty alone. You can follow and obey someone and not truly and rightly love them.

 

“Do you love me?”

So Jesus asks Peter the most important question. He asks Peter the defining question that a disciple must answer. Jesus says, “Simon, son of John, do you love me?” If he loves Jesus more than anything, even his own life, then Peter will truly and rightly come to know, that is, enter fully into relationship with, Jesus. If he loves Jesus more than anything, then Peter will truly and rightly be repentant and seek forgiveness when he sins. If he loves Jesus more than anything, then Peter will truly and rightly follow and obey Jesus. Indeed, it is out of Peter’s professed loved for Jesus that Jesus then commissions him, “Feed my sheep.” The starting place for everything a disciple of Jesus is and does, is love for Jesus.

 

“Do YOU love me?”

And so, we are faced with same question. Do we love Jesus? Do you love Jesus? To love Jesus is to love God (John 5:42–43; John 8:42). And to love God is the greatest command given to man (Matthew 22:37–38). In fact, if we do not love Jesus more than anything else, then we cannot truly and rightly be his disciple (Matthew 10:37). Jesus has to be our greatest treasure. We have to love Jesus more than our own lives (Mark 8:34–35). Why? Because he is the greatest treasure, and he is life (Colossians 1:18). And Jesus comes to all of us and asks, “Do you love me?” Our answer to that question will define our lives for all eternity.

The Kingdom of God in Psalms from Beginning to End

God’s eternal kingdom and his eternal reign in Psalms is hard to miss. Consider:

Psalm 9:8— But the Lord sits enthroned forever; he has established his throne for justice…

Psalm 10:16— The Lord is king forever and ever; the nations perish from his land.

Psalm 45:7— Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness;

Psalm 47:8–9— For God is the King of all the earth; sing praises with a psalm! God reigns over the nations; God sits on his holy throne.

Psalm 95:3— For the Lord is a great God, and a great King above all gods.

Psalm 103:19— The Lord has established his throne in the heavens, and his kingdom rules over all.

Psalm 145:13— Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations. The Lord is faithful in all his words and kind in all his works.

And this is just a small sampling—a taste.

In light of this, have you ever noticed how Psalms begins and ends? Psalms literally begins and ends with God reigning over his kingdom through his Son the King. As we read with the grain of the Psalms, this wonderful reality moves us to praise our God who reigns forever.

 

The Beginning of Psalms

Psalm 1 and 2 are wildly recognized as the introduction to the book of Psalms, and therefore they should be taken together. Psalm 1 describes the righteous man who delights perfectly in God’s law. Psalm 1 begins with “Blessed is the man.” Psalm 2 describes God’s Son, his Anointed, the King, whom he has set on Zion to rule over the nations. Psalm 2 ends with “Blessed are all who take refuge in him.” This intentional framing of Psalm 1 and 2 with promised blessing intends to reveal that the blessed man of Psalm 1 is God’s royal Son, the King in Psalm 2. Therefore, those who take refuge in this king, the righteous one will be blessed.[1]

 

Jesus is the Righteous Man of Psalm 1, the King of Psalm 2

We know this promised king to be Jesus, our resurrected Lord. The saints in Acts 4:23–31 recognized Psalm 2 to be about Jesus. And Peter in Acts 2 makes clear, that Jesus was the promised Son of David, the Messiah and King, who lives forever and sits at God’s right hand until his enemies are made a footstool for his feet (Acts 2:22–36; see Psalm 16:8–11; 110:1).

So Psalms begins with a proclamation of God’s eternal kingdom and his King who will reign from Zion, and all who take refuge in him will be blessed. Jesus is that King. Therefore, this prophecy is for us—we are those who have sought refuge in the King of Zion. Well, if this is how the Psalms begins, how does it end?

 

The End of Psalms

Psalms ends with five Psalms of praise to God for who he is and all his works throughout history (Psalm 146–150). David himself leads into these five Psalms of praise with this declaration in Psalm 145:1:

I will extol you, my God and King, and bless your name forever and ever.

Psalm 149, then, begins to close out the entire book by picking up with where Psalm 1 and 2 left off. It exhorts “the assembly of the godly”, the saints, “the children of Zion” to “rejoice in their King” (Psalm 149:1–2), to “Sing to the LORD a new song” (Psalm 149:1). Who then are these saints? Who are these children of Zion? They are all those who took refuge in the blessed, righteous man of Psalm 1. They are those who took refuge in God’s King of Psalm 2, who sits “on Zion my (God’s) holy hill” (Psalm 2:6). They are those who have taken refuge in Jesus. So when God ultimately executes his justice on all his enemies and the enemies of his people at the return of Jesus the King, these godly ones are blessed and honored; therefore they praise the LORD (Psalm 149:9). Indeed, they are the redeemed who will stand with the Lamb on Mount Zion and sing “a new song” before the throne of God (Revelation 14:1–3; see Psalm 149:1).

 

Praise God

Psalms begins and ends with God reigning over his kingdom through his Son the King. Psalms lays out for us a royal roadmap. It reveals the trajectory of all of history. God has established his kingdom in his Son, the King, Jesus. Those who take refuge in him are and will be his children, children of Zion, when his kingdom comes in its fullness at Christ’s return. Until then, we sing and praise God our King now, just as Psalm 150 exhorts us to:

 

Praise the Lord!

Praise God in his sanctuary;

praise him in his mighty heavens!

Praise him for his mighty deeds;

praise him according to his excellent greatness!

Praise him with trumpet sound;

praise him with lute and harp!

Praise him with tambourine and dance;

praise him with strings and pipe!

Praise him with sounding cymbals;

praise him with loud clashing cymbals!

Let everything that has breath praise the Lord!

Praise the Lord!

 

Amen. Praise the Lord.

[1] See Jason S. DeRouchie, “Lect 19-Psalms” (Jason S. DeRouchie 2022: 6) at https://jasonderouchie.com/wp-content/uploads/2014/09/Lect-19-Psalms.pdf

Is Jesus’ Death Just?

Jesus is condemned to death. Jesus is condemned to death! Is this just?

Surely on a human level, this is a travesty of justice. Jesus’ trial is a sham, violating virtually every rule regarding fair trials under both Jewish and Roman law. There was no due process exercised in this trial; Jesus was innocent of any wrongdoing.

But consider Jesus’ condemnation from God’s point of view. Was Jesus’ death justified?

Listen to these words of Scripture:

· The wages of sin is death. (Romans 6:23)

· He himself bore our sins in his body on the tree. (1 Peter 2:24)

· He has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people. (Hebrews 9: 26-28)

These Scriptures tell us that from God’s point of view, Jesus’ death was justified. Indeed, Jesus’ death was necessary if anyone is to be saved – for without His death, God would have to punish you and me for our sins. (more…)

Sovereignty and Responsbility

In last Sunday’s sermon text, Malachi 1:1-5, God proves His love for the returned Israelite exiles in a strange way. “Is not Esau Jacob’s brother? . . . Yet I have loved Jacob, but Esau I have hated.” There was nothing to choose between Esau and Jacob. Both were horrible sons; both were disobedient to God; the descendants of both were stiff-necked and rebellious. Both deserve judgment. Both deserve condemnation. Both peoples deserve hell. But God chooses to destroy Esau’s descendants and to love Jacob/Israel and his descendants. This is His sovereign choice. Only because He loves them are they not cut off.
We too need to see ourselves as deserving of hell, as undeserving of His mercy, and thus to bow before Him, asking for that mercy only on the basis of Jesus’ death on the cross. That is the clear message of the passage.

But a question remains: How can God say He hates Esau when God is said to love the world (John 3:16)? Doesn’t God love everyone? Doesn’t God desire all to be saved? (more…)