The Gnostic errorists at Colossae taught that the gulf between the infinite God and finite man was bridged across by subordinate angelic agencies. The apostle teaches that the gulf is bridged by Jesus Christ, who, being both God and Man, touches both and is the Reconciler of God and man. He shows that Christ has a double sovereignty, a twofold mediatorial function - in relation to the universe and in relation to the Church. Thus we have a most pregnant statement concerning the doctrine of the person of Christ with the view of showing that there is a real mediation between God and creation.

I. HIS RELATION TO THE INVISIBLE FATHER. "Who is the Image of the invisible God." Christ is likewise called "the Brightness of the Father's glory, the express Image of his person" (Hebrews 1:3).

1. The meaning of this image.

(1) Christ is not a mere likeness of the Father, like the head of a sovereign stamped on a coin, or as a son hears the features of his father.

(2) But he is an essential manifestation and embodiment of the Father. Thus the invisible God becomes visible to man, according to our Lord's own words, "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath revealed him" (John 1:18). "He that hath seen me hath seen the Father" (John 14:9).

(3) It implies his perfect equality with the Father in respect to substance, nature, and eternity. The Son is the Father's Image except in respect that he is not the Father.

2. Lessons to be drawn from this representation of Christ's glory.

(1) If we would know the Father, we must get into Christ by faith (2 Corinthians 4:4).

(2) As it is Christ's glory to be God's Image, be it our honour to be Christ's image, in knowledge (Colossians 3:10), in holiness, in righteousness (Ephesians 4:21). We are "predestinated to be conformed to the image of his Son" (Romans 8:29).

(3) How great a sin it is to turn the glory of the incorruptible God into the image of corruptible creatures" (Romans 1:23)!

II. CHRIST'S RELATION TO THE UNIVERSE. He is "the Firstborn of all creation." As his being God's Image implies his eternal unity with God, so his being the only begotten Son of God implies the distinctness of his Person. The apostle thus guards the truth on one side against Arianism, on the other side against Sabellianism. There are two ideas involved in this statement.

1. Christ has a priority to all creation. Arians refer to the passage as implying that he is only one, though the very first, of created beings. But

(1) he is said here to be begotten, not created.

(2) He is declared in the context to be "before all things," and therefore he is no part of them.

(3) "All things" are declared to be "made by him," but he is himself necessarily excepted from the number of the things he created.

(4) The Scriptures elsewhere declare his eternal preexistence and Godhead.

2. Christ is sovereign Lord of creation by right of primogeniture. The word "Firstborn" is used of the Messiah almost as his technical designation (Psalm 2:7), as we see by Hebrews 1:6, "When he bringeth the First-begotten into the world." As such he is "Heir of all things" (Hebrews 1:2: Romans 4:14). There is thus implied a mediatorial function in the world as well as in the Church.

3. Christ is the actual Creator of all things. "For in him were all things created, in the heavens and upon the earth, things visible and invisible, whether thrones, or dominions, or principalities, or powers." These words justify the title of "Firstborn of all creation." They were all created "in him," not merely "by him" - as if the germ of all creative power and wisdom lay in his infinite mind, as the sphere of their operation. The words impliedly exclude the Gnostic idea that Christ was an inferior agent of the infinite God. He was the creative centre of the universe. Mark:

(1) The extent of creation - "things in the heavens and things upon the earth." This includes all creation as described by locality.

(2) The variety of the creation - "whether things visible or invisible." This division would include the sun, moon, stars, the earth with all its visible glories, in one class; the angels and the souls of men in the other class.

(3) The orders of creation, "whether thrones, or dominions, or principalities, or powers." As Gnosticism placed Christ among the higher intelligences, the apostle places him far above all angelic intelligences of every order. It is not possible to say whether these names represent various grades of a celestial hierarchy, but it is probable that they do; "thrones and dominions" belonging to the first order, "principalities and powers" standing next, as including spirits both good and evil. Christ made the angels.

4. Christ is himself the End or final Cause of creation. "All things have been created through him and for him." All things were created by him as well as for him - for the manifestation of his glory. "He that was the first Cause must be the last End." The final destination of the universe is referred to the Son, just as it is elsewhere ascribed to the Father (Romans 11:36). The Son is the Centre of the world's final unity.

5. Christ is the Sustainer of the universe. "And by him all things consist." The continued existence, as well as the creation, of all things, depends upon him. "My Father worketh hitherto, and I work" (John 5:17). He "upholds all things by the word of his power" (Hebrews 1:3). The sustaining unity of the creation is in him

(1) because he maintains its order, appointing all things to their respective ends;

(2) because he sustains the operation of all things, correlating means with ends;

(3) because he secures the cooperation of all things, so that all things work together for his glory;

(4) because he maintains the perpetuity of all things. Thus Christ maintains the cohesion of the universe.

III. LESSONS TO BE DRAWN FROM CHRIST'S RELATION TO HIS FATHER AND TO THE UNIVERSE.

1. We delight in the doctrine of Christ's divinity, which is the doctrine of Christendom.

2. If he made angels and men, they may well worship him.

3. His relation to creation encourages us to hope that he will overrule all the power of nature for the growth of his Church. Even wicked men will have no power to destroy his Church. The creation proves his power, and his love proves his good will.

4. The knowledge of his glory ought to deter from all creature worship.

5. We should ever pray that he would direct the work of our hands continually. (Psalm 90:7.)

6. We ought not to fret at Divine providence. (Psalm 37:2, 3.) The creative and administrative work of Christ, in the natural order of things, is the comfort of all believers. - T. C.

I. CONSIDER THE STATEMENT ITSELF.

1. Heaven itself was created by and for Christ Jesus.(1) There is such a place, as well as such a state, and of that place Jesus is the centre.(2) It was created for Jesus, and for the people whom He will bring there to be one for ever with Himself.(3) It exists by Jesus and for Jesus.

(a)Prepared by Jesus. He is the designer of it.

(b)Reflects Jesus. He is the soul of it.

(c)Praises Jesus. He is the King of it.

2. The angels. All their ranks were made by Him and for Him.

(1)To worship Him, and glorify Him with their adoration.

(2)To rejoice with Him and in Him, as they do when sinners repent.

(3)To guard Christ's people in life, and bring them to Him in death.

(4)To carry out His purposes of judgment, as with Pharaoh, etc.

(5)To achieve His purposes of deliverance, as Peter from prison.

3. This world was made by Him to be —

(1)A place for Him to live and die upon.

(2)A stage for His people to live and act upon.

(3)A province to be fully restored to His dominion.

(4)A new world in the ages to come, to bless other worlds, if such there be; and to display, for ever, the glories of Jesus.

4. All the lower creatures are for Jesus. "And that are in earth."

(1)They are needful to man, and so to our Lord's system of grace.

(2)They are illustrations of Christ's wisdom, power, and goodness.

(3)They are to be treated kindly for His sake.

5. Men were created by and for Christ.

(1)That He might display a special phase of power and skill, in creating spiritual beings embodied in material forms.

(2)That He might become Himself one of them.

(3)That He might Himself be the Head of a remarkable order of beings who know both good and evil, are children of God, are bound to God by ties of gratitude, and are one with His Son.

(4)That for these He might die: to save them, and to make them His companions, friends, and worshippers for ever.

(5)That human thrones, even when occupied by wicked men, might be made to subserve His purpose by restraint or by overruling.

II. REVIEW THE REFLECTIONS HENCE ARISING.

1. Jesus, then, is God. "By Him were all things created."

2. Jesus is the clue of the universe; its centre and explanation. All things are to be seen in the light of the cross, and all things reflect light on the cross. For Him all things exist.

3. To live to Jesus, then, is to find out the true object of our being, and to be in accord with all creation.

4. Not living to Jesus, we can have no blessing.

5. We can only live for Him as we live by Him, for so all things do.

6. It is clear that He must triumph. All is going well. If we look at history from His throne, all things are "for Him." "He must reign." Let us comfort one another with these words. What an honour to be the smallest page in the retinue of such a prince!

(C. H. Spurgeon.)

A very narrow notion of the functions of Christ is afloat in the atmosphere of popular religious thought, though not formulated into dogmatic phrases. It is that our Lord is limited in work and even in nature to the mission of redemption. Such an idea implies that Christ is dependent on the existence of sin, and that His very being is but an expedient required for the deliverance of man. So stated the doctrine is monstrous. If there had been no sin, Christ would have visited the world in some way of Divine goodness. He came in the creation before the birth of sin.

I. THE FACT.

1. As regards the relation of Christ to creation. This is threefold.(1) In Christ is the fundamental basis of creation. "In Him, i.e., His thoughts, are the archetypes of the worlds and their contents, and the genesis of them follows the principles of His nature.(2) Christ is the instrumental agent of creation "through Him." He is the Mediator in creation as well as redemption.(3) Christ is the end of the creation. "Unto Him," i.e., all things grow into His likeness, they move upwards towards the realization of His life. Christ in His human nature was the highest development of the upward movement of creation. They are also destined to serve and glorify Him.

2. As regards the scope and range of the work of Christ. This was universal in creation. It included:(1) All things visible and invisible, i.e., physical and spiritual existences, or things within our observation and the infinite population of the spaces beyond.(2) All orders of being, "thrones," etc., none too great for His power, none too small for His care.(3) Every variety and every individual. Different classes are specified. Creation is not a work merely of general laws, it implies individual formation under them.

II. INFERENCES.

1. AS regards Christ.(1) His pre-existence. That which was Divine in Christ was before all things. The Christ-side of God, all that is so touching and winning in the marvellous revelation of God in Jesus, is no new phase of His character. It was before the sterner revelation of Sinai. It is eternal (Hebrews 13:8).(2) His glory. All that is great and beautiful in creation glorifies Him through whom it came into existence.

2. As regards the creation.(1) This must be in harmony with Christ. Therefore —(a) We must interpret its darker phases by what we know of the spirit and character of Christ.(b) We must expect that ultimately its laws and forces will make for Christianity, breathing benedictions on the faithful followers of Christ, and bringing natural penalties on those who rebel against His rule.(2) We should endeavour to trace indications of the presence of Christ in nature.

(W. J. Adeney, M. A.)

I. CHRIST IS THE CREATOR OF ALL THINGS. Whatever is the act of creation it must be the Divine act; and whoever is the Creator He must be Divine.

1. Creation is always averred to be a Divine act (Genesis 1:1, etc.). It answers to our idea of the highest omnipotence, for "the things which are made were not made of the things which do appear."

2. The creating act is always set before us as the basis on which the exclusive honours of the Deity are challenged.(1) God puts His right to worship on this act.(2) He suspends the veracity of His statements on it.(3) His majesty and pre-eminence are made to depend upon it.

3. The creating act is always represented as designed to manifest the glory of Him by whom it was done. "For thy pleasure they are and were created." "The heavens declare the glory of God."

4. The creating act constitutes the very groundwork of natural religion. "We will wait upon Thee, for Thou hast made all these things."

5. There is a validity stamped upon all the blessings of revelation, because they issue from Him who is this universal Creator. The great blessings of the gospel are placed in immediate connection with this omnific act.

(1)Reconciliation. "All things are of God, who hath reconciled us."

(2)Atonement. "It became Him, for whom are all things," etc.

(3)Illumination. "God, who hath commanded the light to shine," etc.

(4)Protection. Let us commit our souls to Him as a faithful Creator.

6. Idolatry is reprobated on this exclusive ground, that it is offered to those who are not the makers of the universe. "Worshipping and serving the creature more than the Creator."

7. Creation is always considered an unassisted act. "I am the Lord that maketh all things."

8. Now, without any qualification or exception, creation is attributed to Christ; how, then, can we deny Him to be Divine?

II. ALL THINGS WERE CREATED FOR CHRIST, AND FORM HIS RIGHT AND PREROGATIVE.

1. There are two forms of the Divine foreknowledge.(1) God is acquainted with actions however future.(2) God realizes in His own mind what would be the issue of circumstances had they been different from what they are. "They would have repented long ago."

2. We are assured, then, that this universe being created for Christ was not a supplementary design upon some previous arrangement that had been tried and had failed. This is our method, not God's. Christ wrought this instrument, and it shall go on in His service.

3. Foreseeing sin He made the world in which it was to be vanquished, and hence we read of God's eternal purpose, and of "the Lamb which was foreordained before the foundation of the world." The world is still in revolt, but the eternal purpose shall be accomplished, and all the forces of nature and history shall contribute to it.

4. More particularly all things are created for Christ, inasmuch as —(1) They furnish the scenes of His mediation. "Lo, I come!" The earth claimed His birth, life, and entombment. He made it the seat of His Church. Here is the sphere of His Spirit's influence. This is the receptacle of His most complacent operations, where He is satisfied for all the travail of His soul. This is the arena of His spiritual victories.(2) They are tributaries to His praise. All things are created to do Him direct homage. Angels do; the redeemed will; devils and sinners shall.

III. THE CONNECTION BETWEEN THE TWO PROPOSITIONS. That Christ is the Creator and Proprietor of all things.

1. This is shown by arguing the difficulty of our redemption, because only the Creator could surmount it.

2. The sufficiency of that redemption because the Creator has wrought it.

(R. W. Hamilton, LL. D.)

I. The text furnishes a PROOF OF OUR LORD'S DIVINITY.

1. He is in the position of a servant who works for others; He is a Master who, by other hands or His own works for Himself. Look at the condition of man. Whatever office he fills in Providence he is a servant, and on crowned monarchs, who are but upper servants, Paul lays the duty of doing all to the glory of God. Nor do angels, although holding a much higher rank, differ from us in this respect. "I am thy fellow-servant." "The Lord hath made all things for Himself." This prerogative is held by Christ.

2. Some have attempted to evade the argument for our Lord's Divinity based on the fact of creation. The objectors say that He created by such power as Elijah received from God to restore the widow's son, etc. But the text cuts the ground under their feet. Did Elijah bring back the dead for himself and his own glory? If Christ was less than God, then in kindling the sun He no more acted for Himself than a domestic does in kindling a fire. It is the nature of a creature to hold a servant's place.: Now if Jesus were man He was justly condemned, for He laid Himself open to the charge of blasphemy, since, as the Jews truly averred, He made Himself the Son of God, "equal with God" To the "all Mine are Thine," Christ added "Thine are Mine." All that is God's is Christ's, is the consistent testimony of the New Testament.

II. THE GLORY OF GOD WAS THE ORIGINAL PURPOSE OF CREATION. Sill had to some extent blighted the beauty of creation. Still the Psalmist said, "The heavens declare," etc., and the closer we examine the works of God, the higher our admiration rises. "The whole earth is full of His glory." Some things remain unaffected by the blight of sin, as God made them for Himself; the flowers have lost none of their fragrance, and seas and seasons, obedient to their original impulse, roll on as of old to their Maker's glory. But from man, alas! how is the glory departed! Look at his body when the light of his eye is quenched; or look at his soul. What glory does God get from many of us!

III. GOD WILL MAKE EVEN THE WICKED AND THEIR SINS REDOUND TO HIS GLORY. A strange machine is this of Providence. Virtue is struggling with the temptations of poverty, the wicked are in great power, spreading like a green bay-tree. Sin triumphs, and devils seem to defeat the purposes of God. Defeat the purposes of God! Impossible. Did you ever stand beneath the leaden lowering cloud, and mark the lightnings leap, and think that you could grasp the bolt and change its path? Still more foolish and vain his thought who fancies that: he can arrest God's purposes. He that sitteth in the heavens shall laugh. Do you, e.g., injure a godly man? God is using you to train up His child in the grace of patience. Messenger of Satan! dost thou buffet an apostle? God uses thee to keep him humble, arid to teach him to wear his honours meekly.: No man liveth for himself. The most bold and God-hating sinners may rest assured that when the machine of Providence has done its work, and the secret purposes of God are fully completed, it shall be seen how the Lord hath made all things for Himself.

IV. SINCE CHRIST HATH MADE ALL THINGS FOR HIMSELF, HIS PEOPLE ARE CALLED TO CONSECRATE THEMSELVES AND THEIR ALL TO HIS GLORY. To this we are called by the obligations of both a natural and spiritual creation. This may expose us to pain; but what pain Jesus endured for us! What owest thou unto thy Lord? You cannot tell that; therefore lay your all at His feet, He who lives for Christ has one end in view which lends dignity to his life. Glorify Christ and you shall enjoy Him.

(T. Guthrie, D. D.)What is said of the Father in 1 Corinthians 8:6, the same is here Said of the Son. All things must find their meeting-point, their reconciliation, at length in Him from whom they took their rise — in the Word as the mediatorial agent, and through the Word in the Father as the primary source. The Word is the final cause as well as the creative agent of the universe. This ultimate goal of the present dispensation in time is similarly stated in several passages. It is represented —

1. As the birth-throe and deliverance of all creation through Christ (Romans 8:19, etc.).

2. The absolute and final subjection of universal nature to Him (1 Corinthians 15:28).

3. The reconciliation of all things through Him (ver. 20).

4. The gathering in one head of the universe in Him (Ephesians 1:10). The Eternal Word is the goal of the universe, as He was the starting-point. It must end in unity, as it proceeded from unity, and the centre of this unity is Christ.

(Bp. Lightfoot.)

The Colossian heretics seem to have held that all matter was evil, and that therefore the material creation could not have come directly from a good God, but was in a certain sense opposed to Him, or at all events separated from Him by an immense gulf. The void space was bridged by a chain of beings, half abstractions and half persons, gradually becoming more and more material. The lowest, of them had created the material universe and now governed it, and were all to he propitiated by worship. Paul opposes the solid truth to these dreams, and. instead of a crowd of powers and angelic beings in whom the effulgence of Deity was gradually darkened, and the spirit became more and more thickened into matter, he lifts high and clear against that background of faith the solitary figure of the, one Christ. He fills all the space between God and man. There is no need for a crowd of shadowy beings to link heaven with earth. There is a tone of contemptuous impatience in Paul's voice as he quotes the pompous list of sensuous titles, which a busy fancy had coined. It is as if he had said, You are being told a great, deal about these angel hierarchies, and know all about their ranks and gradations. I do not know anything about them; but this I know, that if, amid the unseen things in the heavens or the earth, there be any such, my Lord made them, and is their Master. He is first and last in all things, to be listened to, loved, and worshipped by men. As when the full moon rises, so when Christ appears, all the lesser stars with which Alexandrian and Eastern speculation had peopled the abysses of the sky are lost in the mellow radiance, and instead of a crowd of flickering ineffectual lights there is one perfect orb, "and heaven is overflowed." We see no creature any more save Jesus only."

(A. Maclaren, D. D.)

Colossians, Epaphras, Paul, Thessalonians, Timotheus, TimothyColossae, PhilippiAuthorities, Authorities-all, Created, Dominions, Exist, Heaven, Heavens, Invisible, Lords, Lordships, Powers, Princedoms, Principalities, Rulers, Thrones, Universe, Unseen, Visible, Whether1. After salutation Paul thanks God for the Colossians' faith;
7. confirms the doctrine of Epaphras;
9. prays further for their increase in grace;
14. describes the supremacy of Christ;
21. encourages them to receive Jesus Christ, and commends his own ministry.

Colossians 1:16

     1130   God, sovereignty
     1165   God, unique
     1170   God, unity of
     1325   God, the Creator
     2066   Christ, power of
     4006   creation, origin
     4135   demons, Christ's authority over
     4915   completion
     5457   power, human
     5509   rulers

Colossians 1:15-16

     2345   Christ, kingdom of

Colossians 1:15-17

     2018   Christ, divinity
     2303   Christ, as creator
     4287   universe
     5441   philosophy
     8366   wisdom, source of

Colossians 1:15-18

     4909   beginning
     5700   headship

Colossians 1:15-19

     2069   Christ, pre-eminence

Colossians 1:15-20

     1441   revelation, necessity
     2423   gospel, essence
     5030   knowledge, of Christ
     7927   hymn
     8028   faith, body of beliefs

Colossians 1:16-17

     1305   God, activity of
     2224   Christ, the Lord
     4026   world, God's creation
     4045   chaos

Colossians 1:16-20

     2012   Christ, authority

February 11. "Strengthened with all Might unto all Patience" (Col. I. 11).
"Strengthened with all might unto all patience" (Col. i. 11). The apostle prays for the Colossians, that they may be "strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness." It is one thing to endure and show the strain on every muscle of your face, and seem to say with every wrinkle, "Why does not somebody sympathize with me?" It is another to endure the cross, "despising the shame" for the joy set before us. There are some trees in the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 18. "Christ in You" (Col. I. 27).
"Christ in you" (Col. i. 27). How great the difference between the old and the new way of deliverance! One touch of Christ is worth a lifetime of struggling. A sufferer in one of our hospitals was in danger of losing his sight from a small piece of broken needle that had entered his eye. Operation after operation had only irritated it, and driven the foreign substance farther still into the delicate nerves of the sensitive organ. At length a skilful young physician thought of a new expedient. He …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty Fourth Sunday after Trinity Prayer and Spiritual Knowledge.
Text: Colossians 1, 3-14. 3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you, 4 having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints, 5 because of the hope which is laid up for you in the heavens, whereof ye heard before in the word of the truth of the gospel, 6 which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also, since the day ye heard and knew the grace of God …
Martin Luther—Epistle Sermons, Vol. III

'All Power'
'Strengthened with all power, according to the might of His glory, unto all patience and longsuffering with joy.'--COL. i. 11 (R.V.). There is a wonderful rush and fervour in the prayers of Paul. No parts of his letters are so lofty, so impassioned, so full of his soul, as when he rises from speaking of God to men to speaking to God for men. We have him here setting forth his loving desires for the Colossian Christians in a prayer of remarkable fulness and sweep. Broadly taken, it is for their perfecting …
Alexander Maclaren—Expositions of Holy Scripture

Thankful for Inheritance
'Giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light.'--COL. i. 12 (R.V.) It is interesting to notice how much the thought of inheritance seems to have been filling the Apostle's mind during his writing of Ephesians and Colossians. Its recurrence is one of the points of contact between them. For example, in Ephesians, we read, 'In whom also were made a heritage' (i. 11); 'An earnest of our inheritance' (i. 14); 'His inheritance in the saints' …
Alexander Maclaren—Expositions of Holy Scripture

Saints, Believers, Brethren
' . . . The saints and faithful brethren in Christ.'--COL. i. 2. 'The disciples were called Christians first in Antioch,' says the Acts of the Apostles. It was a name given by outsiders, and like most of the instances where a sect, or school, or party is labelled with the name of its founder, it was given in scorn. It hit and yet missed its mark. The early believers were Christians, that is, Christ's men, but they were not merely a group of followers of a man, like many other groups of whom the …
Alexander Maclaren—Expositions of Holy Scripture

Christian Endeavour
'I also labour, striving according to His working, which worketh in me mightily.'--COL. i. 29. I have chosen this text principally because it brings together the two subjects which are naturally before us to-day. All 'Western Christendom,' as it is called, is to-day commemorating the Pentecostal gift. My text speaks about that power that 'worketh in us mightily.' True, the Apostle is speaking in reference to the fiery energy and persistent toil which characterised him in proclaiming Christ, that …
Alexander Maclaren—Expositions of Holy Scripture

The Gospel-Hope
'The hope of the Gospel.'--COL. i. 5. 'God never sends mouths but He sends meat to feed them,' says the old proverb. And yet it seems as if that were scarcely true in regard to that strange faculty called Hope. It may well be a question whether on the whole it has given us more pleasure than pain. How seldom it has been a true prophet! How perpetually its pictures have been too highly coloured! It has cast illusions over the future, colouring the far-off hills with glorious purple which, reached, …
Alexander Maclaren—Expositions of Holy Scripture

The Next Performance is Mainly Directed against Faith in the Church...
The next performance is mainly directed against faith in the Church, as a society of Divine origin. "The Rev. Henry Bristow Wilson, B.D., Vicar of Great Staughton, Hunts," claims that a National Church shall be regarded as a purely secular Institution,--the spontaneous development of the State. "If all priests and ministers of religion could at one moment be swept from the face of the Earth, they would soon be reproduced [76] ." The Church is concerned with Ethics, not with Divinity. It should therefore …
John William Burgon—Inspiration and Interpretation

All Fulness in Christ
The text is a great deep, we cannot explore it, but we will voyage over its surface joyously, the Holy Spirit giving us a favorable wind. Here are plenteous provisions far exceeding, those of Solomon, though at the sight of that royal profusion, Sheba's queen felt that there was no more spirit in her, and declared that the half had not been told to her. It may give some sort of order to our thoughts if they fall under four heads. What is here spoken of--"all fullness." Where is it placed--"in him," …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Thankful Service.
(Twenty-fourth Sunday after Trinity.) COL. i. 12. "Giving thanks." In one of our northern coal-pits there was a little boy employed in a lonely and dangerous part of the mine. One day a visitor to the coal-pit asked the boy about his work, and the child answered, "Yes, it is very lonely here, but I pick up the little bits of candle thrown away by the colliers, and join them together, and when I get a light I sing." My brothers, every day of our lives we are picking up blessings which the loving …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Twenty-Third Day for the Holy Spirit in Your Own Work
WHAT TO PRAY.--For the Holy Spirit in your own Work "I labour, striving according to His working, which worketh in me mightily."--COL. i. 29. You have your own special work; make it a work of intercession. Paul laboured, striving according to the working of God in him. Remember, God is not only the Creator, but the Great Workman, who worketh all in all. You can only do your work in His strength, by Him working in you through the Spirit. Intercede much for those among whom you work, till God gives …
Andrew Murray—The Ministry of Intercession

Knowledge and Obedience.
"For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father."--COL. i. 9-12. The Epistles …
W. H. Griffith Thomas—The Prayers of St. Paul

The Inheritance.
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.--Ep. to the Colossians i. 12. To have a share in any earthly inheritance, is to diminish the share of the other inheritors. In the inheritance of the saints, that which each has, goes to increase the possession of the rest. Hear what Dante puts in the mouth of his guide, as they pass through Purgatory:-- Perche s'appuntano i vostri desiri Dove per compagnia parte si scema, Invidia muove …
George MacDonald—Unspoken Sermons

The Disciple, -- Master, if Thou Wouldst Make a Special Manifestation of Thyself to The...
The Disciple,--Master, if Thou wouldst make a special manifestation of Thyself to the world, men would no longer doubt the existence of God and Thy own divinity, but all would believe and enter on the path of righteousness. The Master,--1. My son, the inner state of every man I know well, and to each heart in accordance with its needs I make Myself known; and for bringing men into the way of righteousness there is no better means than the manifestation of Myself. For man I became man that he might …
Sadhu Sundar Singh—At The Master's Feet

Victory Found
AT THE close of this little volume it seems fitting to recount again a wonderful personal experience, narrated in The Sunday School Times of December 7, 1918. I do not remember the time when I did not have in some degree a love for the Lord Jesus Christ as my Saviour. When not quite twelve years of age, at a revival meeting, I publicly accepted and confessed Christ as my Lord and Master. From that time there grew up in my heart a deep yearning to know Christ in a more real way, for he seemed so unreal, …
Rosalind Goforth—How I Know God Answers Prayer

section 3
But we will go back from this glimpse of God's ultimate purpose for us, to watch the process by which it is reached, so far as we can trace it in the ripening of the little annuals. The figure will not give us all the steps by which God gets His way in the intricacies of a human soul: we shall see no hint in it of the cleansing and filling that is needed in sinful man before he can follow the path of the plant. It shows us some of the Divine principles of the new life rather than a set sequence of …
I. Lilias Trotter—Parables of the Christ-life

Christ and Man in the Atonement
OUR conception of the relations subsisting between God and man, of the manner in which these relations are affected by sin, and particularly of the Scripture doctrine of the connection between sin and death, must determine, to a great extent, our attitude to the Atonement. The Atonement, as the New Testament presents it, assumes the connection of sin and death. Apart from some sense and recognition of such connection, the mediation of forgiveness through the death of Christ can only appear an arbitrary, …
James Denney—The Death of Christ

The Mystical Union with Immanuel.
"Christ in you the hope of glory." --Col. i. 27. The union of believers with Christ their Head is not effected by instilling a divine-human life-tincture into the soul. There is no divine-human life. There is a most holy Person, who unites in Himself the divine and the human life; but both natures continue unmixed, unblended, each retaining its own properties. And since there is no divine-human life in Jesus, He can not instil it into us. We do heartily acknowledge that there is a certain conformity …
Abraham Kuyper—The Work of the Holy Spirit

A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians …
Thomas Watson—A Body of Divinity

Fourthly; all the [Credenda, Or] Doctrines, which the True, Simple, and Uncorrupted Christian Religion Teaches,
(that is, not only those plain doctrines which it requires to be believed as fundamental and of necessity to eternal salvation, but even all the doctrines which it teaches as matters of truth,) are, though indeed many of them not discoverable by bare reason unassisted with revelation; yet, when discovered by revelation, apparently most agreeable to sound unprejudiced reason, have every one of them a natural tendency, and a direct and powerful influence to reform men's minds, and correct their manners, …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den? …
Thomas Watson—A Divine Cordial

Of Love to God
I proceed to the second general branch of the text. The persons interested in this privilege. They are lovers of God. "All things work together for good, to them that love God." Despisers and haters of God have no lot or part in this privilege. It is children's bread, it belongs only to them that love God. Because love is the very heart and spirit of religion, I shall the more fully treat upon this; and for the further discussion of it, let us notice these five things concerning love to God. 1. The …
Thomas Watson—A Divine Cordial

The Rise of the Assyrian Empire
PHOENICIA AND THE NORTHERN NATIONS AFTER THE DEATH OP RAMSES III.--THE FIRST ASSYRIAN EMPIRE: TIGLATH-PILESUR I.--THE ARAMAEANS AND THE KHATI. The continuance of Egyptian influence over Syrian civilization after the death of Ramses III.--Egyptian myths in Phoenicia: Osiris and Isis at Byblos--Horus, Thot, and the origin of the Egyptian alphabet--The tombs at Arvad and the Kabr-Hiram; Egyptian designs in Phoenician glass and goldsmiths'work--Commerce with Egypt, the withdrawal of Phoenician colonies …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

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