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:
Now, allowing St. Paul to have understood the terms which he used, he must have considered Jesus Christ as being 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.
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.
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.
For by him were all things created - This is one of the reasons why he is called “the image of God,” and the “first-born.” He makes God known to us by his creative power, and by the same power in creation shows that he is exalted over all things as the Son of God. The phrase which is used here by the apostle is universal. He does not declare that he created all things in the spiritual kingdom of God, or that he arranged the events of the gospel dispensation, as Socinians suppose (see Crellius); but that every thing was created by him. A similar form of expression occurs in John 1:3; see the notes at that verse. There could not possibly be a more explicit declaration that the universe was created by Christ, than this. As if the simple declaration in the most comprehensive terms were not enough, the apostle goes into a specification of things existing in heaven and earth, and so varies the statement as if to prevent the possibility of mistake.
That are in heaven - The division of the universe into “heaven and earth” is natural and obvious, for it is the one that is apparent; see Genesis 1:1. Heaven, then, according to this division, will embrace all the universe, except the earth; and will include the heavenly bodies and their inhabitants, the distant worlds, as well as heaven, more strictly so called, where God resides. The declaration, then, is, that all things that were in the worlds above us were the work of his creative power.
And that are in earth - All the animals, plants, minerals, waters, hidden fires, etc. Everything which the earth contains.
Visible and invisible - We see but a small part of the universe. The angels we cannot see. The inhabitants of distant worlds we cannot see. Nay, there are multitudes of worlds which, even with the best instruments, we cannot see. Yet all these things are said to have been created by Christ.
Whether they be thrones - Whether those invisible things be thrones. The reference is to the ranks of angels, called here thrones, dominions, etc.; see the notes at Ephesians 1:21. The word “thrones” does not occur in the parallel place in Ephesians; but there can be no doubt that the reference is to an order of angelic beings, as those to whom dominion and power were intrusted. The other orders enumerated here are also mentioned in Ephesians 1:21.
All things were created by him - The repetition, and the varied statement here, are designed to express the truth with emphasis, and so that there could not be the possibility of mistake or misapprehension; compare the notes at John 1:1-3. The importance of the doctrine, and the fact that it was probably denied by false teachers, or that they held philosophical opinions that tended to its practical denial, are the reasons why the apostle dwells so particularly on this point.
And for him - For his glory; for such purposes as he designed. There was a reference to himself in the work of creation, just as, when a man builds a house, it is with reference to some important purposes which he contemplates, pertaining to himself. The universe was built by the Greater to be his own property; to be the theater on which he would accomplish his purposes, and display his perfections. Particularly the earth was made by the Son of God to be the place where he would become incarnate, and exhibit the wonders of redeeming love. There could not be a more positive declaration than this, that the universe was created by Christ; and, if so, he is divine. The work of creation is the exertion of the highest power of which we can form a conception, and is often appealed to in the Scriptures by God to prove that he is divine, in contradistinction from idols. If, therefore, this passage be understood literally, it settles the question about the divinity of Christ. Accordingly, Unitarians have endeavored to show that the creation here referred to is a moral creation; that it refers to the arrangement of affairs in the Christian church, or to the kingdom of God on earth, and not to the creation of the material universe. This interpretation has been adopted even by Grotius, who supposes that it refers to the arrangement by which all things are fitted up in the new creation, and by which angels and men are reconciled. By “the things in heaven and in earth,” some Unitarian expositors have understood the Jews and the Gentiles, who are reconciled by the gospel; others, by the things in heaven, understand the angels, and, by the things on earth, men, who are brought into harmony by the gospel plan of salvation. But the objections to this interpretation are insuperable:
(1) The word “created” is not used in this sense properly, and cannot be. That it may mean to arrange, to order, is true; but it is not used in the sense of reconciling, or of bringing discordant things into harmony. To the great mass of men, who have no theory to support, it would be understood in its natural and obvious sense, as denoting the literal creation.
(2) the assertion is, that the “creative” power of Christ was exerted on “all things.” It is not in reference to angels only, or to men, or to Jews, or to Gentiles; it is in relation to “everything in heaven and in earth;” that is, to the whole universe. Why should so universal a declaration be supposed to denote merely the intelligent creation?
(3) with what propriety, or in what tolerable sense, can the expression “things in heaven and things in earth” be applied to the Jews and Gentiles? In what sense can it be said that they are “visible and invisible?” And, if the language could be thus used, how can the fact that Christ is the means of reconciling them be a reason why he should be called “the image of the invisible God?”
(4) if it be understood of a moral creation, of a renovation of things, of a change of nature, how can this be applied to the angels? Has Christ created them anew? Has he changed their nature and character? Good angels cannot need a spiritual renovation; and Christ did not come to convert fallen angels, and to bring them into harmony with the rest of the universe.
(5) the phrase here employed, of “creating all things in heaven and on earth,” is never used elsewhere to denote a moral or spiritual creation. It appropriately expresses the creation of the universe. It is language strikingly similar to that used by Moses, Genesis 1:1; and it would be so understood by the great mass of mankind. If this be so, then Christ is divine, and we can see in this great work a good reason why he is called “the image of the invisible God,” and why he is at the head of the universe - the first-born of the creation. It is because, through him, God is made known to us in the work of creation; and because, being the great agent in that work, there is a propriety that he should occupy this position at the head of all things.
47. Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature.—[The Review and Herald, January 25, 1881] Counsels on Health, 67 CD 43.1
48. With our first parents, intemperate desire resulted in the loss of Eden. Temperance in all things has more to do with our restoration to Eden than men realize.—The Ministry of Healing, 129, 1905 CD 43.2
49. The transgression of physical law is the transgression of God's law. Our Creator is Jesus Christ. He is the author of our being. He has created the human structure. He is the author of physical laws, as He is the author of the moral law. And the human being who is careless and reckless of the habits and practices that concern his physical life and health, sins against God. Many who profess to love Jesus Christ do not show proper reverence and respect for Him who gave His life to save them from eternal death. He is not reverenced, or respected, or recognized. This is shown by the injury done to their own bodies in violation of the laws of their being.—Manuscript 49, 1897 CD 43.3
50. A continual transgression of nature's laws is a continual transgression of the law of God. The present weight of suffering and anguish which we see everywhere, the present deformity, decrepitude, disease, and imbecility now flooding the world, make it, in comparison to what it might be and what God designed it should be, a lazar house; and the present generation are feeble in mental, moral, and physical power. All this misery has accumulated from generation to generation because fallen man will break the law of God. Sins of the greatest magnitude are committed through the indulgence of perverted appetite.—Testimonies for the Church 4:30, 1876 CD 43.4Read in context »
Jesus said to the disciples, “Ye are clean, but not all.” He had washed the feet of Judas, but the heart had not been yielded to Him. It was not purified. Judas had not submitted himself to Christ. DA 649.1
After Christ had washed the disciples’ feet, and had taken His garments and sat down again, He said to them, “Know ye what I have done to you? Ye call Me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.” DA 649.2
Christ would have His disciples understand that although He had washed their feet, this did not in the least detract from His dignity. “Ye call Me Master and Lord: and ye say well; for so I am.” And being so infinitely superior, He imparted grace and significance to the service. No one was so exalted as Christ, and yet He stooped to the humblest duty. That His people might not be misled by the selfishness which dwells in the natural heart, and which strengthens by self-serving, Christ Himself set the example of humility. He would not leave this great subject in man's charge. Of so much consequence did He regard it, that He Himself, One equal with God, acted as servant to His disciples. While they were contending for the highest place, He to whom every knee shall bow, He whom the angels of glory count it honor to serve, bowed down to wash the feet of those who called Him Lord. He washed the feet of His betrayer. DA 649.3Read in context »
“In whom we have redemption through his blood, even the forgiveness of sins: who is the image of the invisible God, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Colossians 1:14-17). 3SM 185.1Read in context »
Jesus took the nature of humanity, in order to reveal to man a pure, unselfish love, to teach us how to love one another. 5BC 1126.1
As a man Christ ascended to heaven. As a man He is the substitute and surety for humanity. As a man He liveth to make intercession for us. He is preparing a place for all who love Him. As a man He will come again with power and glory, to receive His children. And that which should cause us joy and thanksgiving is, that God “hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” Then we may have the assurance forever that the whole unfallen universe is interested in the grand work Jesus came to our world to accomplish, even the salvation of man (Manuscript 16, 1890). 5BC 1126.2Read in context »
To the apostle John on the Isle of Patmos were revealed the things which God desired him to give to the people. Study these revelations. Here are themes worthy of our contemplation, large and comprehensive lessons which all the angelic host are now seeking to communicate. Behold the life and character of Christ, and study His mediatorial work. Here is infinite wisdom, infinite love, infinite justice, infinite mercy. Here are depths and heights, lengths and breadths, for our consideration. Numberless pens have been employed in presenting to the world the life, the character, and the mediatorial work of Christ, and yet every mind through which the Holy Spirit has worked has presented these themes in a light that is fresh and new. 6T 59.1
We desire to lead the people to understand what Christ is to them and what are the responsibilities they are called upon to accept in Him. As His representatives and witnesses, we ourselves need to come to a full understanding of the saving truths gained by an experimental knowledge. 6T 59.2
Teach the great practical truths that must be stamped upon the soul. Teach the saving power of Jesus, “in whom we have redemption through His blood, even the forgiveness of sins.”Colossians 1:14. It was at the cross that mercy and truth met together, that righteousness and truth kissed each other. Let every student and every worker study this again and again, that they, setting forth the Lord crucified among us, may make it a fresh subject to the people. Show that the life of Christ reveals an infinitely perfect character. Teach that “as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12. Tell it over and over again. We may become the sons of God, members of the royal family, children of the heavenly King. Let it be known that all who accept Jesus Christ and hold the beginning of their confidence firm to the end will be heirs of God and joint heirs with Christ “to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1:4, 5. 6T 59.3Read in context »
“The Sabbath was made for man, and not man for the Sabbath,” Jesus said. The institutions that God has established are for the benefit of mankind. “All things are for your sakes.” “Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's.” 2 Corinthians 4:15; 1 Corinthians 3:22, 23. The law of Ten Commandments, of which the Sabbath forms a part, God gave to His people as a blessing. “The Lord commanded us,” said Moses, “to do all these statutes, to fear the Lord our God, for our good always, that He might preserve us alive.” Deuteronomy 6:24. And through the psalmist the message was given to Israel, “Serve the Lord with gladness: come before His presence with singing. Know ye that the Lord He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture. Enter into His gates with thanksgiving, and into His courts with praise.” Psalm 100:2-4. And of all who keep “the Sabbath from polluting it,” the Lord declares, “Even them will I bring to My holy mountain, and make them joyful in My house of prayer.” Isaiah 56:6, 7. DA 288.1
“Wherefore the Son of man is Lord also of the Sabbath.” These words are full of instruction and comfort. Because the Sabbath was made for man, it is the Lord's day. It belongs to Christ. For “all things were made by Him; and without Him was not anything made that was made.” John 1:3. Since He made all things, He made the Sabbath. By Him it was set apart as a memorial of the work of creation. It points to Him as both the Creator and the Sanctifier. It declares that He who created all things in heaven and in earth, and by whom all things hold together, is the head of the church, and that by His power we are reconciled to God. For, speaking of Israel, He said, “I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them,”—make them holy. Ezekiel 20:12. Then the Sabbath is a sign of Christ's power to make us holy. And it is given to all whom Christ makes holy. As a sign of His sanctifying power, the Sabbath is given to all who through Christ become a part of the Israel of God. DA 288.2Read in context »
There has been too little educating in clear lines upon this point. The Lord has lent man His own goods in trust—means which He requires be handed back to Him when His providence signifies and the upbuilding of His cause demands it. The Lord gave the intellect. He gave the health and the ability to gather earthly gain. He created the things of earth. He manifests His divine power to develop all its riches. They are His fruits from His own husbandry. He gave the sun, the clouds, the showers of rain, to cause vegetation to flourish. As God's employed servants you gathered in His harvest to use what your wants required in an economical way and hold the balance for the call of God. You can say with David, “For all things come of Thee, and of Thine own have we given Thee” (1 Chronicles 29:14). So the satisfaction of creature merit cannot be in returning to the Lord His own, for it was always His own property to be used as He in His providence should direct. FW 20.2Read in context »
Before the entrance of evil there was peace and joy throughout the universe. All was in perfect harmony with the Creator's will. Love for God was supreme, love for one another impartial. Christ the Word, the Only Begotten of God, was one with the eternal Father,—one in nature, in character, and in purpose,—the only being in all the universe that could enter into all the counsels and purposes of God. By Christ the Father wrought in the creation of all heavenly beings. “By Him were all things created, that are in heaven, ... whether they be thrones, or dominions, or principalities, or powers” (Colossians 1:16); and to Christ, equally with the Father, all heaven gave allegiance. GC 493.1
The law of love being the foundation of the government of God, the happiness of all created beings depended upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love—homage that springs from an intelligent appreciation of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of will, that they may render Him voluntary service. GC 493.2
But there was one that chose to pervert this freedom. Sin originated with him who, next to Christ, had been most honored of God and who stood highest in power and glory among the inhabitants of heaven. Before his fall, Lucifer was first of the covering cherubs, holy and undefiled. “Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering.... Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.” Ezekiel 28:12-15. GC 493.3Read in context »
The Sovereign of the universe was not alone in His work of beneficence. He had an associate—a co-worker who could appreciate His purposes, and could share His joy in giving happiness to created beings. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” John 1:1, 2. Christ, the Word, the only begotten of God, was one with the eternal Father—one in nature, in character, in purpose—the only being that could enter into all the counsels and purposes of God. “His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.” Isaiah 9:6. His “goings forth have been from of old, from everlasting.” Micah 5:2. And the Son of God declares concerning Himself: “The Lord possessed Me in the beginning of His way, before His works of old. I was set up from everlasting.... When He appointed the foundations of the earth: then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him.” Proverbs 8:22-30. PP 34.1
The Father wrought by His Son in the creation of all heavenly beings. “By Him were all things created, ... whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him.” Colossians 1:16. Angels are God's ministers, radiant with the light ever flowing from His presence and speeding on rapid wing to execute His will. But the Son, the anointed of God, the “express image of His person,” “the brightness of His glory,” “upholding all things by the word of His power,” holds supremacy over them all. Hebrews 1:3. “A glorious high throne from the beginning,” was the place of His sanctuary (Jeremiah 17:12); “a scepter of righteousness,” the scepter of His kingdom. Hebrews 1:8. “Honor and majesty are before Him: strength and beauty are in His sanctuary.” Psalm 96:6. Mercy and truth go before His face. Psalm 89:14. PP 34.2
The law of love being the foundation of the government of God, the happiness of all intelligent beings depends upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love—service that springs from an appreciation of His character. He takes no pleasure in a forced obedience; and to all He grants freedom of will, that they may render Him voluntary service. PP 34.3Read in context »
Giving an account of the last days of Sir Davis Brewster, his daughter writes: “He thanked God that the way of salvation was so simple. No labored argument, no hard attainment, was required. To believe in the Lord Jesus Christ was to live. He trusted in Him, and enjoyed His peace.” The last words of this great man of science were: “Life has been very bright to me, and now there is the brightness beyond. I shall see Jesus, who created all things, who made the worlds. I shall see Him as He is. Yes, I have had the Light for many years. Oh, how bright it is! I feel so safe, so satisfied.” RY 154.3Read in context »
There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible. 1SM 248.1
“Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Psalm 90:2). “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up” (Matthew 4:16). Here the pre-existence of Christ and the purpose of His manifestation to our world are presented as living beams of light from the eternal throne. “Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Micah 5:1, 2). 1SM 248.2
“We preach Christ crucified,” declared Paul, “unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God” (1 Corinthians 1:23, 24). 1SM 248.3Read in context »
The apostle Paul, writing by the Holy Spirit, declares of Christ that “all things have been created through Him, and unto Him; and He is before all things, and in Him all things hold together.” Colossians 1:16, 17, R.V., margin. The hand that sustains the worlds in space, the hand that holds in their orderly arrangement and tireless activity all things throughout the universe of God, is the hand that was nailed to the cross for us. Ed 132.1
The greatness of God is to us incomprehensible. “The Lord's throne is in heaven” (Psalm 11:4); yet by His Spirit He is everywhere present. He has an intimate knowledge of, and a personal interest in, all the works of His hand. Ed 132.2Read in context »
As Paul beheld Christ in His power, he broke out into exclamations of admiration and amazement: “Without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” “By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him. And he is before all things, and by him all things consist” ... (The Signs of the Times, April 4, 1906). LHU 34.6Read in context »
The Son of God stooped to uplift the fallen. For this He left the sinless worlds on high, the ninety and nine that loved Him, and came to this earth to be “wounded for our transgressions” and “bruised for our iniquities.” Isaiah 53:5. He was in all things made like unto His brethren. He became flesh, even as we are. He knew what it meant to be hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He was a stranger and a sojourner on the earth—in the world, but not of the world; tempted and tried as men and women of today are tempted and tried, yet living a life free from sin. Tender, compassionate, sympathetic, ever considerate of others, He represented the character of God. “The Word was made flesh, and dwelt among us, ... full of grace and truth.” John 1:14. AA 472.1
Surrounded by the practices and influences of heathenism, the Colossian believers were in danger of being drawn away from the simplicity of the gospel, and Paul, in warning them against this, pointed them to Christ as the only safe guide. “I would that ye knew,” he wrote, “what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge. AA 473.1
“And this I say, lest any man should beguile you with enticing words.... As ye have therefore received Christ Jesus the Lord, so walk ye in Him: rooted and built up in Him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, which is the head of all principality and power.” AA 473.2Read in context »
In the creation of man was manifest the agency of a personal God. When God had made man in His image, the human form was perfect in all its arrangements, but it was without life. Then a personal, self-existing God breathed into that form the breath of life, and man became a living, intelligent being. All parts of the human organism were set in action. The heart, the arteries, the veins, the tongue, the hands, the feet, the senses, the faculties of the mind, all began their work, and all were placed under law. Man became a living soul. Through Christ the Word, a personal God created man and endowed him with intelligence and power. MH 415.1
Our substance was not hid from Him when we were made in secret; His eyes saw our substance, yet being imperfect, and in His book all our members were written when as yet there were none of them. MH 415.2
Above all lower orders of being, God designed that man, the crowning work of His creation, should express His thought and reveal His glory. But man is not to exalt himself as God. MH 415.3Read in context »