(1)
Scripture Reading: Col. 1:12-29
In this message we shall consider the all-inclusive Christ as revealed in Colossians. Most of the saints in the Lord’s recovery are familiar with this term, “the all-inclusive Christ.” In various messages we have emphasized that the Christ in the book of Colossians is the all-inclusive One. Nevertheless, I do not have much assurance that the all-inclusiveness of Christ has been revealed adequately to the saints. In what way is Christ all-inclusive? In what aspects, items, and matters is He all-inclusive? We need to be able to point out the various aspects of the all-inclusiveness of Christ.
In 1:12 we see that Christ is the portion of the saints. But not even this general term tells us in what aspects Christ is all-inclusive. To say that Christ is our portion is like saying that we have just eaten dinner. What particular courses made up the dinner? Many things can be put together and called a dinner. We may proclaim that Christ is our portion. But in what particular way is He our portion? Concerning the all-inclusiveness of Christ, we need to be more definite and specific.
According to Colossians, the first aspect of the all-inclusiveness of Christ is that He is the image of the invisible God (1:15). This aspect of Christ’s all-inclusiveness involves all the verses from 1:15 to the end of chapter one. In verse 15 Paul says, “Who is the image of the invisible God, firstborn of all creation.” As we read this verse, it is easy for us mentally to insert the conjunction “and” between the words “God” and “firstborn.” To do this is to greatly change this verse, for the conjunction would imply that the image and the firstborn are two different things. However, the phrase “firstborn of all creation” actually stands in apposition to “the image of the invisible God.” The image of the invisible God is expressed in the firstborn of all creation. Furthermore, the firstborn of all creation is the image of the invisible God. As the image of the invisible God, Christ is the firstborn of all creation.
The image of God denotes the expression of God, just as the image of a person denotes that person’s expression. If we did not have an image, we would have no way to express ourselves. Christ is God’s expression, God’s image. As God’s image, Christ expresses God in being the firstborn of all creation. The entire universe is the expression of God.
Regarding this aspect of the all-inclusiveness of Christ, it is helpful to have a bird’s-eye view of the Bible, God’s complete revelation. Although it is true to say that the Bible reveals God, the Bible is not simple in its revelation of Him. Genesis opens with the words, “In the beginning God created the heavens and the earth” (Heb.). Then in the opening verses of Malachi, the last book of the Old Testament, God is revealed as the one who loves Jacob. In the Old Testament God is revealed as the Creator of the universe and as the One who loves Israel. No wonder that the Jews love the Old Testament!
Coming to the New Testament, we see that Matthew begins with the words, “The book of the generation of Jesus Christ, Son of David, Son of Abraham.” The Gospel of John opens like this: “In the beginning was the Word, and the Word was with God, and the Word was God.” In the last book of the New Testament, Revelation, we read the following: “John to the seven churches which are in Asia: Grace to you and peace from Him who is, and who was, and who is coming, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth” (1:4-5a). What a difference there is between these verses in Revelation and the opening words of Genesis! They even far surpass the beginning of Matthew and John. Today we are in the local churches. To the churches there is a dispensation not only from God or from the Word, but from the Triune God: from Him who is, who was, and who is coming, from the seven Spirits, and from Jesus Christ.
In Revelation 1:5 Christ is described as “the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth.” The name Jesus implies the incarnation, and the title Christ indicates that the Lord Jesus is God’s anointed One. He was the faithful Witness in His human living, and He is the Firstborn of the dead in His resurrection. In His ascension and enthronement He is the Ruler of the kings of the earth, for He is now Lord and Head of all. Furthermore, He will rule over all nations when He comes to reign in His kingdom. Therefore, the description of Christ in this verse covers everything from Christ’s incarnation to His eternal kingdom.
The divine revelation in the Bible shows that Christ as the all-inclusive One is for the church. In an even more definite way, the book of Revelation shows that He is for the churches. Hence, the revelation of the Bible is that Christ is for the churches.
Through the fall of man, certain negative things have come in to interfere with Christ being for the church. These negative things include Satan, sin, and the world. It is rather easy to realize that such things are a frustration to God’s purpose. But something else that is very subtle stands in the way of Christ and the church; this subtle opposing element is culture. Although the word culture is not found in the New Testament, it is nonetheless a fact that culture is a frustration to God’s purpose.
In 1 Corinthians Paul deals with various negative things such as fornication and division. These fleshly things were keeping the believers in Corinth from the proper enjoyment of Christ. In Galatians Paul deals with the law and the ordinances of Judaism, which were frustrating the believers in Galatia from enjoying Christ. In the book of Colossians what keeps the believers from the enjoyment of Christ is culture.
The main elements of the culture in Colosse at the time of Paul were Jewish religion and Greek philosophy. Hebrew culture and Greek culture came together in Asia Minor and formed a mixture. Certain Jews and Greeks in Colosse were brought into the church. When they came into the church life, they brought their different cultural backgrounds with them. To say that we have different backgrounds actually means that we have different cultures. The Jewish believers in Colosse had a background of Jewish culture, and the Greek believers had a background of Greek culture. We know from our own experience that to come into the church life does not necessarily mean that we give up our cultural background. Like the Jewish and Greek believers in Colosse, we may seek to bring into the church life certain aspects of our culture that we consider important and valuable.
We know that we are still under the influence of our cultural background by the way we react when others speak either critically or favorably about our background. For ex ample, if I speak positively about Jewish culture, the Jewish believers will be happy. But if I speak negatively about their culture, they may be displeased. In the same principle, if I encourage the Chinese saints not to go to Chinatown, they may be unhappy. But if I say a good word about Chinese culture, they will be glad.
Our culture includes not only our nationality, but even our special feeling toward a certain region of the country. The New Englanders favor New England, and the Texans are proud of Texas. These illustrations show how prevailing is the influence of culture and how difficult it is for us to drop our background.
At Colosse Jewish and Greek culture invaded the church life and permeated it. The church life, however, should be absolutely in Christ, with Christ, of Christ, by Christ, and for Christ. But when culture pervades the church, the church is no longer for Christ. Instead, it is for man’s culture. Then, instead of being the church of Christ, it becomes the church of some kind of culture.
Recently, I saw a sign in Chinese characters advertising Taiwan Christianity in Orange County. I was greatly surprised to see such a sign in southern California. The term “Taiwan Christianity” illustrates how culture pervades and shapes the church. After the church is raised up in a certain country, it is easy for the culture of that country to invade the church. As a result, the church is no longer purely in Christ, of Christ, with Christ, by Christ, and for Christ. The book of Colossians was written because the church in Colosse had been pervaded with culture. Philosophy, the elements of the world, and the worship of angels were all aspects of the culture which had invaded the church in that locality.
In dealing with the culture which had pervaded the church in Colosse, Paul points out in 1:15 that Christ is the image of the invisible God, firstborn of all creation. In the following verse Paul goes on to say, “Because in Him were all things created in the heavens and on the earth, the visible and the invisible, whether thrones or lordships or rulers or authorities; all things have been created through Him and unto Him.” In verse 17 he continues, “And He is before all things, and all things subsist together in Him.” We need to consider these verses against the background of Greek philosophy and Gnosticism. Gnosticism borrowed from a variety of sources, combining pagan, Jewish, and, later, Christian teachings and practices. It explored the mysteries which lay behind the outward forms of heathen religions. It taught the existence of two gods or principles — light and darkness, good and evil. It was related to Greek philosophy. According to Gnosticism, man’s physical body and the entire material world are evil. Under the influence of this philosophical concept, some of the believers in Colosse thought that the heavens, the earth, and all things related to the material world were evil. Instead of living by Christ, they lived according to this philosophy. Paul argued with them by pointing out that the Christ in whom they believed was the firstborn of all things of the material creation. Paul said that all things, including all material things, were created in Christ, through Christ, and for Christ. Furthermore, all these things subsist together in Christ. This was a serious blow to Gnostic philosophy. Because all things were created in Christ, through Christ, and unto Christ and because they subsist in Christ, we should have a positive view of them. In contrast to the Gnostics, we must not regard them as intrinsically evil.
Christ is the firstborn of all creation in order to express God. We have pointed out that Christ is the image of God. God is invisible. But if we look at God’s creation, we shall see that, far from being evil, creation is the expression of the invisible God. In creation we see the expression of God’s power and nature. In the words of Romans 1:20, “The invisible things of Him from the creation of the world, being apprehended by the things made, are clearly seen, both His eternal power and divine nature.” Christ is the image of God expressed in creation. If we see this, we shall not have a low view of creation. We shall realize that all material things were created in Christ, through Christ, and unto Christ and that they all subsist in Christ for the purpose that God may be expressed.
In this Epistle it seems as if Paul was saying to the Colossians, “Christ is all-inclusive. You should believe in Him, not in your philosophy. According to your philosophy, material things are evil. But according to Christ, all these things are good. Do not say that material things are evil and dark. Rather, you need to see that Christ is the firstborn among all created things. When you look at the heavens, you should be reminded of Christ. When you consider the earth, you should think of Christ. You should be mindful of Christ even when you look at yourselves.” Every aspect of God’s creation was created in Christ, through Christ, and unto Christ. All these things continue to subsist in Christ for the expression of God. This expression of God in creation is Christ as God’s image.
God has two creations: the old creation and the new creation. Verse 18 refers to the new creation. Here we are told that Christ “is the beginning, firstborn from among the dead.” Christ is the Head of the Body, the church, which is God’s new creation. Christ is not only the firstborn of the old creation, but also the firstborn from among the dead in the new creation. Both in the old creation and in the new creation, Christ is the first. If the old creation is in Christ, through Christ, and unto Christ and subsists together in Christ, so the new creation is all the more. As the new creation, we, the church, are in Christ, through Christ, and unto Christ. Moreover, we are moment by moment subsisting together in Christ. Are you in the old creation or in the new creation? Outwardly we are the old creation, but inwardly we are the new creation.
We have pointed out that both in the old creation and in the new creation Christ is the firstborn for the purpose of expressing God. After Paul speaks of God’s two creations, he says in 1:19, “For in Him all the fullness was pleased to dwell.” The word fullness in this verse is equal to the image in verse 15. These terms are synonymous. Christ is the image of God and the fullness of God in order to express God. The image is the expression, and the expression is the fullness. This expression is through both the old creation and the new creation. Through these two creations we have the fullness. This fullness is the expression, and the expression is the image.
Verses 15 through 19 are actually part of one long sentence. This sentence reveals that the first aspect of Christ’s all-inclusiveness is that He is the image of the invisible God. In the old creation and in the new creation, Christ is the fullness of God, His expression.
We may wonder what such a revelation of Christ has to do with us in a practical way. In 1:26 and 27 Paul speaks of the mystery. This mystery is the image, the fullness, in the foregoing verses. According to verse 27, the mystery among the nations is Christ in us, the hope of glory. Have you ever realized that the Christ who is in you is the image of the invisible God, the fullness of God, the firstborn of creation, and the firstborn from among the dead? Such a Christ is in us. In 1:28 and 29 we see that Paul labored and struggled in order to present every man full-grown in Christ.
We have seen that the first aspect of Christ’s all-inclusiveness is that Christ is the image of God. This Christ is in us. But now we need to grow until we are full-grown in Christ. This growth is hindered by culture. What keeps us from growing in Christ is our subtle, hidden culture.
We all have a concept of the physical things in creation. Even such a concept may frustrate us from enjoying Christ and growing in Him. It is crucial for us to realize that we can see Christ in all the items of creation. We need to drop our concept of the heavens, the earth, and the physical things; we need to see that Christ is the firstborn of the old creation and the firstborn of the new creation. Hence, Christ is everything; He is all-inclusive. Seeing that Christ is everything, we need to have the realization that this Christ is in us to be our hope of glory. What we need today is to grow in Him unto maturity.
All the saints hold on to different concepts of the universe and material things. If those from different cultural backgrounds would discuss these concepts frankly and thoroughly, they would no doubt end up arguing with one another. Most of the time we are polite and conform so as not to offend others. But if we would talk about our different concepts of the world, we would find out that we are still living according to our philosophy. The Americans live according to American philosophy, and the Chinese, according to Chinese philosophy. Although we are in the church life in the Lord’s recovery, we remain in our back ground. Doctrinally we may declare that Christ is in us as our hope of glory. Actually what occupies us inwardly is not Christ, but our philosophy.
If we would have the proper attitude toward physical things, we need to see that the various aspects of God’s creation are the expression of God by Christ. The believers with a Jewish background may marvel at the loveliness of God’s creation. Using the words of Psalm 8, they may proclaim that the Lord’s name is excellent in all the earth. But at the same time believers with this cultural background are appreciating the creation, those under the influence of a different philosophy may despise it. They may consider the material universe as intrinsically evil. In their attempts to convince one another and subdue one another, those with different philosophies may forget Christ. Although they are in the church, they do not hold onto Christ in a practical way concerning the universe. Instead, they hold on to their concepts and ideas.
At this juncture, Paul’s word in chapter one is crucial. Paul says that the portion of the saints is Christ, who is the image of the invisible God. This image is the firstborn of all creation. Neither the Greeks nor the Jews are right. The truth is that the heavens, the earth, and all material things are the expression of God by Christ. Furthermore, the church, God’s new creation, is also God’s expression. In the church we are in Christ, through Christ, and unto Christ, and we subsist in Christ to be God’s expression in Christ.
I can testify that this is not a mere doctrine which has no practical relationship to our daily Christian life. Having seen this vision, my concept of the heavens, the earth, and all physical things, even food and clothing, has changed. I definitely do not preach pantheism. According to the Bible, however, I teach that all physical things were created in Christ, through Christ, and unto Christ. This is true all the more of the church as God’s new creation. The church was created in Christ, through Christ, and unto Christ, and the church subsists in Christ who is the very image of God. In the church life in the Lord’s recovery, we should live neither according to philosophical thought nor religious teaching, but according to Christ. Christ is in us as our hope of glory, and we are now growing in Him. We shall continue to grow in Him until we reach maturity, at which time our whole being, especially our inner being, will be permeated with Christ.
As we consider the heavens and the earth, our concept of them must be related to Christ. Even when we look at a desk, a house, food, or clothing, we should think of Christ. We see Christ everywhere and in everything. Therefore, we would live Christ, not anything else. The Christ by whom we live is all-inclusive. The first aspect of His all-inclusiveness is that He is the image, the fullness, the expression, of God in the old creation and in the new creation. Thus, our concept of the universe is altogether related to Christ. We would only know Christ and live according to Christ.
In order to describe Christ adequately, we need to use the terms found in the book of Colossians. Christ is the portion of the saints, the image of the invisible God, the fullness of God. He is also the firstborn of creation and the firstborn from among the dead. Furthermore, He lives in us to be our hope of glory. Now we need to grow in Him. May we all realize that the universe is the expression of God by Christ. Throughout the universe we see Christ, the image of the invisible God.
