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Colossians 1:9-23 - Walter Cummins · CyberBlessed

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Music.
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So, tonight we're into Colossians chapter 1, and in verse 9,
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and tonight, the literals that you've been given, you will notice they are in
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an introverted structure, A, B, C, D, C, B, A.
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That's because this particular section forms a real nice, crisp,
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and clear introverted structure, and something that'll help you to understand
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this particular section.
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And remember this, these verses 9 to 23 form
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a section in themselves it's the
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section on prayer to be filled with the knowledge of god's will the prayer to
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be filled with the knowledge of god's will and it starts out in the first section
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verses 9 10 and 11 look with a view to the believer for this cause we We also,
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since the day we heard it, do not cease to pray for you, you the believer.
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Then in verse 12 and 13, it switches to God the Father, the Father,
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which corresponds to Jehovah of the Old Testament.
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Jehovah was God's relationship, covenant relationship with his people.
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Elohim was the term used for God when it was God in relationship to his creation as the creator.
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So this is the jehovah section
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verses 12 and 13 then verses 14
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and 15 refer specifically to
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the son of god jesus christ then verses
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16 and 17 are the
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central section and they talk of god
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or speak of god as elohim the
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creator elohim and those
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are also a parenthesis that we'll get
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into a little bit later verse 18 then goes
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back to the son jesus christ then
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verses 19 and 20 come back to the
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father jehovah god as the father in relationship to his family jehovah and then
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the last three verses 21 22 and 23 come back to you the believer now in verse 9 for this cause.
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We also since the day we heard it do not cease to praise or to pray for you
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and to desire that she might be filled with the knowledge of his will in all
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wisdom and spiritual understanding.
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First of all, it says, we also, we also do not cease to pray for you.
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Who else was praying for them?
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Well, how about Epaphras? Epaphras is the one in verse 8 who has related your spiritual love for us.
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Epaphras was the one that taught them and then related to Paul and Timothy their
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spiritual love for Paul and Timothy.
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And that's why in verse 9 we also
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paul and timothy cease not to
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pray for you how do i know epiphras was praying for
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him but you can't say that fast 12 times in 412 epiphras it says who is one
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of you a servant of christ saluteth you always laboring fervently for you in
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prayers that's That's how I know Epaphras was praying for them.
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But we also, Timothy and I, we also, since the day we heard it.
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And what was the day that they heard it?
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The day that Epaphras told them about it. Verse 8.
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Epaphras related it to them, right? That's the day they heard it.
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Whenever Epaphras told them.
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Since the day we heard, do not cease. do not cease.
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To pray for you. The words do not cease is a figure of speech.
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Antinontiosis. A-N-T-E-N-A-N-T-I-O-S-I-S. Antinontiosis.
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Where you say it negatively in order to emphasize the positive.
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You could have said, or the word could have said, we continue to pray for you.
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But instead it puts it in the negative. we cease not to pray for you. Or do not cease.
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Putting it in the negative to emphasize the positive.
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To pray for you and to desire. See that word desire?
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It's not fellow, to intensely desire.
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It's not that word that means to have great emotions or intense emotions.
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That we've had before. But it's the word aiteo in Greek. A-I-T-E long O.
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Which means to ask or request. Like you request payment on a check when you
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hand it to the cashier at the cashier's window.
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What does it mean? You demand it. See?
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But you don't go out and say I demand payment on this. But you request it.
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But you have a right to it. You won't settle for three-fourths of what's on
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the check, right? You want the full amount.
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And it's your right to demand it, to request it.
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That's the strength of that word here. To desire, to request, to ask.
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Emphatically, to demand that you might be filled. It's our right to ask it, see?
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To request it. That you might be filled, and that word filled is plerao.
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To be filled to capacity.
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That you might be filled to capacity with the knowledge.
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And the word knowledge is epigonosis, which you know is full,
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precise, and complete knowledge, exact knowledge.
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Epigonosis, not just knowledge, but the full, exact,
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precise knowledge of His will, His intense desire in all wisdom and spiritual understanding.
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Wisdom, what is the wisdom regarding this particular administration?
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Specifically, it's that wisdom in 1 Corinthians 2 regarding the mystery.
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The mystery, see it? It's that wisdom regarding the mystery that he wants them to be filled with,
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the knowledge in all wisdom, and then the spiritual understanding,
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understanding, the spiritual sunnisus, where your thoughts all flow together.
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That is the utilization of it again. It's that spiritual understanding.
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That's the advanced class. It's putting it into practice
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where you're able to help people with the
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knowledge of that that wisdom of the
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mystery that you have you have the wisdom
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of christ in you what to do about
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it how to do things in this
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day and time what's right and what's wrong according to
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the word in our administration and then the
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spiritual understanding in each situation
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how do you minister to somebody in a
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meeting if somebody has a need do you do it by your five
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senses no but you have the knowledge of
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the word which is a critic of your heart you have the knowledge of god's word
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and you're also you have the nine manifestations that you can operate and specifically
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when that person has a need word of knowledge word of wisdom discerning of spirits,
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that guy can show you what the score is and what
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to do about it right and then you have the power
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and impartation manifestations to carry it out so that's the spiritual where
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the spiritual understanding comes from because of the spiritual adeptness and
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perception that you have the inner man remember this same phrase came up in
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the aramaic and philippians 1 9.
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Philippians 1.9, where he says, This I pray, here he was praying too,
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that your love may abound.
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Here in Philippians, it's your love abounding more and more in knowledge and
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all, remember, spiritual insight.
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Spiritual insight.
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Here in Colossians, it's not knowledge and spiritual insight,
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sight it's wisdom and spiritual understanding or
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spiritual insight and it's not that
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you might be abounding in love that would
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put it into the practical category of philippians but
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at that that you might be filled with the
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full complete knowledge see it
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of the wisdom and spirit and that's the mystery that's
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the mystery that ephesians lays out and then
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colossians corrects the error because they were
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not holding the head they were not really
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living according to the doctrine of the mystery in colossians see the minute
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differences between philippians 1 9 and colossians 1 10 or 1 9 see how close
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they are in the wording and yet they're different,
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and a reason for that difference.
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Christ is the head, the head of the body. And they were not holding that head.
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They needed to have the wisdom reaffirmed in their lives.
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That wisdom of the mystery in that Christ is the head and then the spiritual
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understanding in order to walk according to that head, who is Christ.
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So we translated verse 9, because of this, in other words, Epaphras' report,
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because of this, Epaphras' report, from the day we heard it,
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we also do not stop praying for you and requesting that you be filled to capacity with the full,
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complete knowledge of God's will in all wisdom and spiritual understanding.
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Then verse 10, that you might walk worthy.
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The word worthy is the Greek word axios, A-X-I long O-S.
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You've had it before in Philippians 1.27. We mentioned it being in Ephesians 4.1.
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To walk worthy of the calling wherewith you were called. called worthy is that
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word that means balanced.
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Used of the scales when they're in balance. So you have a worthy walk.
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That means your walk balances with the doctrine.
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Your practice and your doctrine are one.
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You can't have one doctrine and then practice something else.
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Your walk has to line up with your doctrine.
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So walk worthy. walk with a balanced walk.
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Of the Lord and that Lord has to be God as a matter of fact the Aramaic says
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God and the Aramaic puts that,
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says to God not of God but to God and it puts it with the word pleasing that follows In other words,
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we're to walk with the balanced walk worthy being pleasing to God in our balanced walk.
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In all things. Matter of fact, the next phrase, being fruitful in every good
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work, that phrase, in every good work, the Aramaic puts it after pleasing again.
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We're to walk worthy, pleasing to God in all good work.
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Now, wherever you put that, and I like the Aramaic because it puts it first,
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then being fruitful, well, you would still be fruitful in your good works.
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But you're pleasing in all those good works being fruitful in them and you'll
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see that as you look at our translation here in a minute,
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then it says not only being fruitful but increasing auxano.
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Remember that one? means to grow, grow up, increase increase in the knowledge,
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and there's epigonosis again, full, complete knowledge.
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Now it's interesting, you have here, when you are filled with the full,
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complete knowledge of God's will in all wisdom and spiritual understanding,
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in other words, you know the mystery and you walk according to it,
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you have the nine manifestations in operation in your life.
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That then you can walk worthy with a balanced walk, being pleasing to God in all good works.
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And then you're fruitful and you grow up, which is what he prayed back in verse 6.
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Remember that? Which has come to you as it is in all the world
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and it bringeth forth fruit and remember the
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text added auxano and causes
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growth how do we translate that which
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has been preached to you even as it is preached in all the world so it produces
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fruit and growth in all the world even as it has in you from the day you first
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heard and fully knew god's grace in all its truth From the day you first heard what?
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The true word, the good news. Remember?
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The true word, the good news. It was preached to you. And that true word produces fruit and growth.
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And when you come to a full, complete knowledge of the mystery of the word.
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It causes fruitfulness and growth in your knowledge of God, your full,
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complete knowledge of God.
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But it comes from the Word back in verse 6. You learn the Word,
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you learn to walk, you grow up, you're fruitful.
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And that's what he wanted to see more and more of. He wanted to see him filled
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to capacity with this knowledge.
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So he translated 10.
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Now I won't show it to you look at verse 11 because the sentence continues,
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strengthened with all might strengthened and might are the same word in a different part of speech,
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so it would be a figure of speech and the word there is dunamis and then a related word.
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So you'd have empowered with power that's a figure of speech what's it called,
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polyptoton remember polyptoton you got that list memorized yet good,
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all right according to his glorious power Power, the Greek word for power here
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is kratos, K-R-A-T-O-S,
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and that means exerted power or power with an impact.
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Un-to in the Aramaic is the prefix be, bathe which can mean in, by or with,
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which makes more sense than the Greek word used here and then you have patience
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and long suffering and the Aramaic says and joy rather than with joy,
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now long suffering means a lengthy period of patience before showing wrath in
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other words having a long fuse patience is used with respect to things circumstances or conditions,
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whereas long suffering is used with respect to people you have to be long suffering
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with people and patient with the circumstances surrounding those people.
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And when you do it with joy...
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Then you get some results. It accompanies, that joy must accompany the patience and long-suffering.
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Now, we'll translate 10 and 11 here.
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Thus, shall you be able to walk with a balanced walk.
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Thus what? As a result of being filled to capacity with the full,
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complete knowledge of God's will and all wisdom and spiritual understanding.
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See? Thus, when you have that full capacity, thus shall you be able to walk with a balanced walk,
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being pleasing to God in all good works, bearing fruit and growing up in the
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full, complete knowledge of God,
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empowered with all power.
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You see, it's not just knowing the Word, but then that Word makes you able to
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walk with a balanced walk,
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to be able to please God in all things, in all good works, to bear fruit,
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to grow up in the full, complete knowledge of God, and to be empowered with power.
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That's the advanced class that we happen to be into right now.
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Now, to be empowered with power.
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Boy, the church today, if they only could see this, huh?
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If they only knew what was available.
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If they only read the Word and believed it. That's right. But to be empowered with power.
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According to his glorious exerted power.
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And again, God's word just, it stumbles around with human language because of
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the inability of man's language to communicate the greatness of what God really
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wants to say. Look at that.
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Empowered with all power according to his glorious exerted power.
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With all patience and long-suffering and joy.
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And that's what it takes in the law. you can't say
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god give me patience and give it to me now you can't
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say god give me revelation and give
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it to me now you be patient okay long service
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and with joy see if things aren't quite working out well just keep the joy don't
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get impatient keep a smile on your face while you're walking with that power
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but they lack that full complete knowledge of god's will in all wisdom Wisdom
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and spiritual understanding.
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Now that's for you the believer. That's his prayer for you the believer.
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Then we switch to the Father. Giving thanks unto the Father.
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Jehovah. Which hath made us meet.
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You see.
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With all this. If we are to be filled with the power. Or filled with the.
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Full complete knowledge of god's will and
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all wisdom and spiritual understanding so you have all these other things that
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gives us cause to give thanks to our father see not some not god as elohim creator
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somewhere there out in the universe but he's our father like jehovah he's our father.
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You know, what's his name? Moses. Who shall I say sent me?
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Well, I'll be what I'll be. Tell him I'll be sent you. I'll be is related to
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Jehovah, a form of the word.
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You know, tell him Jehovah sent you. Means essentially the same thing. Form of the word.
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Isn't that neat? I think so.
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Giving thanks to Jehovah. Well, you know, Moses didn't have a God that was somewhere
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way out in the universe and he didn't have some wood block or stone someplace.
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He had a real God that he was in touch with.
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Well, anyway, giving thanks to the Father.
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He's our Heavenly Father, which hath made us, us, us, us.
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There's a little word that ought to just stick out and shake up your eyes.
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Us. Us. What's unusual about that word us?
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Well, before in 9, 10, and 11, it was you, you, you. Now all of a sudden it switches to us.
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Because it's not dealing with you, the believer. Now it's general us.
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Because it switched to a new section, it's the Father section.
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See oh you think God just men just wrote these words haphazardly and.
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And you will not see you, the word you, come up again until 21.
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If I look correctly, which I'm sure I have. In verse 21, and you that were sometimes
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alien and enemies of mine by your weak words, yet now hath he reconciled.
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You does not come up again until 21.
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And in 21 is where it goes back to the you section.
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In the meantime, it's the Father, what he's done for all of us.
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We've switched sections here, who has made us meet or adequate,
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sufficient, competent.
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It's that word used of God is our sufficiency.
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He has made us sufficient and so on. He's made us competent,
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capable to be partakers,
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partakers of the inheritance a
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partaker means a share or
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of a common stock where you share
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in a common stock it's a part or a portion he
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has made us competent for a share is literally what it says a share a portion
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our portion of the inheritance Inheritance of the saints. Now there's your dual genitive.
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See that? Our partakers of the inheritance of the saints.
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Dual genitive. So it's really drawing attention to that phrase.
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And our inheritance is in the light. It's not in darkness.
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It's in the light. Look how we translate it.
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So give thanks to the Father, Jehovah, who has given us the ability to enjoy,
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we slip the word now there in brackets,
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because of the context here, to enjoy now our share of the saints' inheritance in the light.
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Because if you're empowered with power now look at it you're empowered with
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power now not sometime in the future god wants you to have a complete knowledge
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of his will and all wisdom and spiritual understanding when now.
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I want you to have that balanced walk now. I want you to bear fruit now. I want you to grow up now.
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I want you to be empowered and empowered now according to his glorious exerted
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power with patience, longsuffering, and joy.
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So you give thanks to the Father now who has given us the ability,
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made us competent to enjoy our share of the saints' inheritance in the light.
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Now, you've got your inheritance coming in the future. I want to tell you something.
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You can enjoy it now Now, because you have the power of the head Christ in you to operate today.
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Boy, the Christians are living way below par. And I think sometimes we get talked out of it.
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We ought to be living miles above the rest of the world with Christ in us and
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all that power to be empowered according to his exerted power. Man alive.
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I got excited when I heard the manifestations again tonight.
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You know it i tell you if it
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weren't for those things i don't know i can always trust those
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things you ever heard that before it's god's
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word he's speaking exhortation and comfort to
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us now and what about the other things that
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happen in a meeting if the if somebody's walking things
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happen or in life in your job in your
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twig wherever you are things gotta
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happen happen when you're walking by the spirit that's right advanced
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class or no advanced class sure i
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think you need the advanced class once a year i've been through this thing almost
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every year you know only a couple years i could think where i and those were
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dry years too but every year if i can't be in at least part of the advanced
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class i just need that to kick me in the butt once in a a while.
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To know again the great power I have.
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And you do too. I don't think any of you have arrived on the third heaven yet.
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But,
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We should enjoy our share of the saint's inheritance now in the light.
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Man alive.
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Verse 13.
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Who hath delivered us? The Father. Our Father. He has delivered us from the power of darkness.
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That's why we're in the light and we enjoy that inheritance in the light.
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Now. No, because we're already delivered from the darkness. The word delivered, of course, is rescued.
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To rescue. To snatch from danger.
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Deliver. Save.
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And He's rescued us, snatched us from the danger of the power,
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exousia, which means authority,
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delegated power, authority, of darkness. Darkness.
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There's an article I did a long time ago in Away Magazine,
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on darkness. It even has a dark page at the top.
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I don't know. but there's two words darkness one
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is skotos s-k-o-t-o-s this was i forget what year now 1961 i think 69 that couldn't
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be 61 69 69 i believe uh the july august september issue i think is the the one it is.
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Anyways, two words, skotos, S-K-O-T-O-S, and S-K-O-T-I-A, skotia.
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Now, skotas, the first one, is used of the darkness in which a man of body and soul walks.
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Natural man of body and soul walks in darkness. And a son of God could walk
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when he's out of fellowship. He walks in darkness.
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Skotas is also used of those who are not born again of either seed.
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In other words, they're just natural men of body and soul.
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However those who are born of the wrong seed the seed of Satan are in Skotia it is,
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much more emphatic much darker than Skotos refers to the state of darkness the
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actual state of darkness it's used of the things pertaining to the kingdom of
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Satan in 1 John 1.5 it says It says,
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the light shineth in skotia, darkness.
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And the darkness, skotia, comprehends it not.
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It's unable to even cast a shadow upon the light.
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In 1 John 1.5, this then is the message.
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That was John 1.5. Then this is 1 John 1.5.
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This then is the message which we have heard of him declare unto you that God
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is light and in Him is no darkness at all.
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A double negative there. Absolutely no skotia. No darkness.
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And then in verse 6, if we say that we have fellowship with Him and walk in darkness, skotas,
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because the believer cannot walk in Scotia we lie and do not the truth only
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a man born of Satan well the wrong seed can walk in Scotia and so on well there's
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more to it than that but that gives you an idea something I think you can work in more detail,
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that's the word the word darkness that's used here though is Scotus.
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Because we were never in Skotia. We were in Skotas, okay?
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He's delivered us from the authority of darkness and has translated us.
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Translate means to transfer, to remove from one place and place in another.
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The Sanskrit says he gave us citizenship. Citizenship, the text that Bishop Pillai had from India.
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To give us citizenship. Well, if you are removed from the kingdom of darkness
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and brought over to the kingdom of light,
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then would you be made citizens in the new kingdom?
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Certainly. so the Sanskrit fits real nicely at least that's the thought and
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essence of it when you work it by the way this is covered in the Bible tells
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me so chapter 7 God rescued us if you haven't read it lately,
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it's like removing the captives from their city and transferring them to another
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area in this case removing the captivated from one city and returning them to their proper city.
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Now, kingdom of His dear Son. See that phrase?
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Literally, it says in most of the manuscripts,
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the kingdom of the Son of His love or the Son of His beloved or His beloved
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Son would be another way to say it.
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You must remember that this could be a genitive of relation and be translated
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by the Son of His love or by His beloved Son.
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There are certain manuscripts that I encountered in Germany when I was there
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as well as an old Syriac text that reads the kingdom of the love of His Son
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or the kingdom by the love of His Son.
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In other words, it was His Son's love that brought us to the kingdom.
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If you looked at it just the way it is in the King James.
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I mean, in the Greek, as by His beloved Son, that would imply by what His beloved Son did, right?
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Or by the works of His beloved Son.
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And that, I think, brings out the truth of it. and the way we translated it.
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So verse 13 is, He has rescued us out from among the exercised influence,
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and then we added of the kingdom in bracket, of darkness, because that kingdom
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is translated with the kingdom of light that comes up later,
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of which we are made citizens.
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He has rescued us out from among the exercised influence of the kingdom of darkness,
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and he has separated us bringing us as citizens into his kingdom by the work
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of his beloved son and that's pretty much the literal according to usage Dr.
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Werewolf gives you in the book.
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Now, verse 14.
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In whom we have redemption through His blood, even the forgiveness of sins.
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First of all, forgiveness is remission.
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And this verse now switches from Father to the Son.
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And the Son was introduced at the end of the previous verse.
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And now, these verses proceed Proceed to tell us about the Son. In whom? The Son.
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We have redemption. The words through His blood are omitted in Aramaic and many of the Greek texts.
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So we translated it, By His Son we have redemption, the remission of sins.
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Then verse 15. Who is the image? Christ, the Son, is the image of the invisible
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God, the firstborn of every creature.
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First of all, it's talking about the Son again.
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The Son, Jesus Christ, who is the image of the invisible God,
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who is the firstborn of every creature, is a created thing or creation.
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Creation, created things are creation.
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I believe Frank Heron here.
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Isn't Mary Lawler's article going to be in the next issue of the magazine?
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For May-June. The mirror article for May-June will be Mary Lawler's paper on this word image.
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And she does a fantastic job.
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First she shows how screwed up religion has been over this word image.
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And the different ways they've tried to distort it.
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But you go back to Genesis 1, 26 and 27, God said, let us make man in our what?
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Image. Okay, is God man? No.
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Jesus Christ was made in the image of God, and it tells us that other places.
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The usage of this word image in the New Testament in Romans 1,
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23 to 25, where man changed the glory of the incorruptible God into an image
38:43
made like unto corruptible man.
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To birds, four-footed beasts, creeping things, and so on.
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Who changed the truth of God into a lie and worshiped and served the creature more than the creator.
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They worshiped and served those created things, those images,
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see, more than the creator, God himself, Elohim.
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At this point, it seems appropriate to comment on the parallelism among Father-Son,
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Creator-Creature, and Archetype-Image.
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In all three categories, it is absolutely implied and obvious that the thing
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derived can be neither identical nor equal to that from which it is derived.
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Creature creator creature it's not
39:41
identical is it archetype image
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image is something that's
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derived from the archetype jesus christ
39:52
the son derived from the father not equal not identical okay jesus christ is
39:59
clearly called the son of god throughout the new testament he is specifically
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described as the image of God in 2 Corinthians 4.4 and Colossians 1.15.
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And then she goes into this verse and explains it very nicely.
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If you're an image of something, then you're not that something.
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Well, I'll let you read the article.
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John Crouch also prepared a background study that is tremendous,
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goes into a lot of detail on this verse.
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I'd like to share sections of it with Again, he mentions 2 Corinthians 4.4.
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Christ is called the image there. And it contrasts with the invisible God.
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God is invisible. For an image is something set forth before and visible to the eye.
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Jesus Christ is the word manifested visible to all men,
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also in this verse John covers the word firstborn or in this work the word firstborn
41:09
is prototikos spelled P-R-L-O-N-G-O-T-O-K-O-S.
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That word is used in Matthew 1.25.
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And Joseph knew her not till she had brought forth her firstborn,
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Prototokos' son, and he called his name Jesus.
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Mary's firstborn. Did Mary have other children?
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Sure, they're mentioned in Matthew 13.55 and 56 and other places.
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But Jesus Christ was her firstborn. now the
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same idea is brought out in hebrews 11 28 where
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it says through believing he moses kept
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the passover and the sprinkling of blood lest he
42:01
that destroyed the firstborn should touch them
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they had their firstborn destroyed remember in
42:07
the passover okay it is apparent from these usages that potatikos cannot refer
42:13
to god because god cannot be born since he is the creator of all those who give
42:18
birth and the word in other context clearly indicates a child first born into a family,
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yet the former argument is sustained by the idea that some people promote that
42:32
prototikos has a sense of authority through primogeniture.
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But the word just isn't used in that way in the New Testament.
42:44
In other words, a first cause of all things. Baloney.
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If it is admitted that the word patatikos does not refer to God,
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which some people do admit,
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then it is claimed by those people that it is a reference to Jesus Christ because
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of His rank over all creation since jesus christ created all things and again
43:11
i use that great intellectual word baloney.
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But this argument does not bear up in the context of the new testament john
43:21
didn't say i threw that in here first of all you know it's they want to propound
43:26
their theology their ideas and so forth that's not biblical research we've got
43:32
to go to the word and the word has to be logical it has It has to fit all the way through.
43:37
Prototokos is never used of primogenitor in that sense.
43:42
But Christ is the firstborn. He's called the firstborn here.
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If they just read verse 18, it would define it for them.
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He is the head of the body of the church who is the beginning,
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the firstborn from the what? Dead.
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In the Gospels, Jesus Christ is called the only begotten Son of God.
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Right? Only begotten Son of God, but he was the firstborn of Mary.
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But it says he is the firstborn of God in the sense that he's the firstborn
44:15
from the dead. Understand?
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But he was never called firstborn from the dead till after his resurrection,
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except that he was the firstborn of Mary.
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In Revelation 1.5, look at it, Revelation.
44:34
To really understand this word, you have to have Revelation tonight.
44:39
That was a little pun. Some of them are smaller than others.
44:42
Revelation 1.5, and from Jesus Christ, who is the faithful witness and the first
44:50
begotten, the firstborn of the dead.
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There it is again. He's the firstborn of the dead.
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Now, look at Romans 8, Romans 8, verse 29.
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For whom he did foreknow, he also did predestinate to be conformed to the image of his one.
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So if Jesus Christ is the image of God and we are the image of Jesus Christ, then what are we?
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Well, by the same logic that some people use, we would be God,
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right? Okay, but we're not, we're a reflection and we're an image derived from.
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We are conformed to the image of his son that he might be the prototikos firstborn among many brethren.
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Now, how is Jesus Christ the firstborn among many brethren? He was the firstborn from the dead.
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It's interesting here that this word,
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firstborn among many brethren the brethren
46:05
here refers to those sons of god back in
46:08
well throughout this whole chapter especially verse 16 you
46:11
see it and that sonship the
46:14
new birth is by a new
46:18
creation how do i know that ephesians 2
46:21
10 says we are his workmanship created
46:25
in christ jesus when it says put on the new man which after god was what created
46:33
see it was created it's that new creation on the inside now keep that in mind
46:41
and go back to Colossians.
46:44
Now you better look at 1 Corinthians 15 before you do.
46:48
1 Corinthians 15 verse 20. It doesn't use the word prototikos here but it does.
46:59
Say the same essence. Verse 20, and now is Christ risen from the dead and become the what?
47:06
First fruits of them that slept.
47:09
Jesus Christ was the firstborn from the dead. He's the first fruits of them that slept.
47:15
Okay, back to Colossians. He is the firstborn from the dead of all creation.
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The firstborn of every creation, of all creation.
47:26
What creation is it referring to? the first
47:29
creation was genesis 1 1 is it referring
47:32
to that i don't think so that's the
47:34
time when god created the physical universe of soul life and
47:37
this first spirit on adam but since that day the day of pentecost rather since
47:44
the day of pentecost there has been a spiritual creation available from god
47:47
for people in our day and time jesus christ was the first one of this creation
47:52
in that he was was resurrected with a spiritual body,
47:56
in that he was firstborn from the dead.
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Therefore, this meaning of firstborn refers to the spiritual birth that Christ
48:04
experienced on the day he was resurrected in his spiritual body.
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This is shown in Acts 13.33, where it says, God hath fulfilled the same unto
48:14
us, their children, in that he hath raised up Jesus again, as it is also written
48:20
in the second Psalm. home.
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He has raised up Jesus again, as it is written, thou art my son,
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this day have I begotten thee.
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What day? The day he was raised up. So the essence here then,
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Jesus Christ is the firstborn from the dead.
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He's the firstborn of all creation. What creation?
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That new creation, the new birth
48:46
and we're going to get a new body like he got when christ returned but he's
48:52
the firstborn from the dead got it and defined very clearly in verse 18 wouldn't
48:58
have to go to all this trouble to to going through all this but it's always
49:03
nice to add it all up and it looks real real nice.
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Now that's verse 15.
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We translated it. He is the image. He, the sign Jesus Christ is the image of
49:17
the invisible God, the firstborn bracket from the dead end of bracket of all creation.
49:24
Very simple. When you get right down to it, verse 16, because,
49:29
or for by him, Him, Jesus Christ, were all things created.
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Did Jesus Christ create all things? No. Would contradict the rest of the word. Would fall to pieces.
49:43
It's switching now to him, God, the invisible God, who created all things. Then who created...
49:53
That new creature who gave Jesus Christ life when he was dead,
49:59
who raised him from the dead, who created him in his image, Elohim.
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God created all things.
50:10
That's why God stands at the center of this section.
50:14
He is Elohim, the creator without
50:16
whom it'd be impossible for all these other things to come to pass.
50:21
Oh and that terrific god elohim is
50:25
at the center of this section for by him god the invisible god we're all things
50:31
created that are in heaven that are on on the earth visible and invisible now
50:38
whenever you have two things or
50:40
you have a bunch of things that are given instead of the the whole thing,
50:45
that's that figure of speech, marismos.
50:48
But when you have the two extremes, what kind of marismos is it?
50:53
Polar marismos. Remember?
50:56
Polar marismos. We've had that before too. So you have heaven and earth, the two extremes.
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That's a polar marismos. Visible
51:04
and invisible. There's two other extremes representing the whole thing.
51:08
Polar marismos. whether they be thrones
51:11
dominions principalities or powers now there
51:14
is a series of things representing the whole doesn't list
51:17
everything but it's a series representing the whole
51:20
thing that's just plain old marismus m-e-r-i-s-m-o-s marismus
51:27
so you got three beautiful figures of speech right there besides that verses
51:32
16 and 17 are a parenthesis added to highlight god as the the creator who created
51:41
the creation of which Jesus Christ was the firstborn.
51:44
Did God create the new creation in you, in me, in each one of us,
51:49
in all born-again believers?
51:50
And Jesus Christ was the firstborn of all those created things.
51:53
Was Jesus Christ created?
51:55
That's right. He just didn't pop up from nothing. He was created.
52:00
God has to be at the center. He is the creator.
52:03
Now, verse 17, and he, God, is before all things, and by him all things consist,
52:13
which means to stand together, cohere, or to be held together.
52:20
Cohere, be held together is good.
52:25
By God, all things are held together. Without him, you wouldn't have anything.
52:31
You wouldn't be here. I wouldn't be here. Jesus Christ never would have come.
52:34
Nothing would have happened.
52:37
So 16 and 17, we put in parenthesis at the center of this introversion,
52:42
and we translated it because by God, Elohim, all things were created in heaven and on earth,
52:52
visible and invisible, period.
52:55
Thrones and lordships and rulers and authorities were all created by him and for his purpose.
53:03
God created it, and it's for his purpose that he created it.
53:07
He is before all things, and all things are held together by him.
53:12
Verse 18, and he, now here we switch back to Christ. How do I know that? I read the verse.
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He is the head of the body. Well, who's the head of the body?
53:27
Christ. How do I know that? I looked at Ephesians, a few other places.
53:30
Christ is the head of the body. What's the subject of Colossians?
53:34
They weren't holding the head, right?
53:36
Christ is the head of the body. They needed to hear this about the Son.
53:40
He, Christ, is the head of the body, the church, who is the beginning,
53:44
the firstborn from the dead, that in all things he might have preeminence.
53:50
It's interesting. This is another verse I looked at extensively in Germany.
53:55
And I looked at every manuscript that had this section that they had there.
54:00
Two of the manuscripts that I looked at had Christ in place of the word he,
54:08
and Christ is the head of the body.
54:13
Twelve of the manuscripts wrote Christ above or beside the word he in the margin.
54:22
And about one-third of all the cursive manuscripts containing this section have a heading,
54:31
a lectionary heading it's called, where it says Christ is the head of the body.
54:37
And of course it's substantiated by
54:40
ephesians where christ is called
54:43
the head so anyway no problem with it interesting that all those manuscripts
54:49
had those nice things in there though the phrase he might have the preeminence
54:55
bullinger gives this as meaning that he might hold first place.
55:03
So we translated verse 18, and he, Christ, who is the chief,
55:09
the firstborn from among the dead, is the head of the body, the church,
55:15
so that he holds first place in everything.
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Well, if he was firstborn from the dead, he's the head of the body.
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He will hold first place in all all things right now
55:25
verse 19 and it seemed or
55:28
it pleased the father supplied here by ellipsis
55:32
that in him should all fullness dwell it
55:35
was pleasing or it seemed good seemed good to who
55:38
well who did the creating that's right god
55:41
did so we're back to the father
55:44
because it's not just what
55:47
god created here in verse
55:50
20 it ties it into what he did for his
55:53
family the peace the reconciliation that's jehovah
55:57
that's why father is properly supplied here we put it in brackets in ours it
56:03
seemed good to the father that in him should all fullness dwell fullness is
56:08
play roma P-L-L-O-N-G-E-R-L-O-N-G-O-M-A,
56:14
You know, full to capacity.
56:18
Oh, this word should dwell.
56:23
The Greek is K-A-T-O-I-K-E-L-O-N-G-O It means to dwell as in a permanent residence.
56:35
Residence, not paroikeo, spelled P-A-R-O-I-K-E-L-O-N-G-O, which would be the
56:44
temporary dwelling used by a sojourner.
56:49
But a permanent dwelling residence. It pleased or seemed good to the Father
56:55
that all the fullness of the Father should live permanently in him.
57:03
How do I know it's the fullness of the Father? Well, Colossians 2,
57:06
9 says, for in him dwelleth all the fullness of the Godhead bodily.
57:11
And verse 20 continues, and having made peace through the blood of his cross,
57:17
us the word peace having made peace is in the aramaic cheyenne spelled s-h-a-y-e-n,
57:28
this word is so fantastic if you
57:30
haven't studied ephesians i just want to
57:33
remind you look at ephesians 2 14 for
57:37
he well verse 13 now in
57:40
christ jesus you were sometimes were far off are made nigh by
57:44
the blood of christ for he is our peace who
57:48
hath made both one both judean
57:52
and gentile and have broken down the middle wall
57:55
of partition between us there was even that wall
57:58
in the temple between the court of the gentiles
58:01
and the court of israel so that the
58:04
gentiles could never go into the court of
58:07
israel and christ broke down that wall making
58:10
peace having abolished in his flesh the enmity in the law commandments for to
58:14
make himself of twain the two one new man so making peace that he might reconcile
58:19
both unto God in one body by the cross having slain the enmity thereby and came
58:23
and preached peace to you who are far off and to them which are nigh now.
58:29
There's this word, shayan, that I gave you, and another word,
58:33
shlama, S-H-L-A-M-A, that's used for peace.
58:39
The word shlama is the most frequently used word for peace.
58:44
Shlama means peace, safety. It's used in greetings and salutation.
58:52
Cheyenne, that other word I gave you is peace in the sense of a treaty of peace or a truce.
59:05
It's similar to the word Pax in Latin where a peace concluded between parties
59:11
especially between parties that were at war,
59:16
so anyway here in Ephesians in
59:21
verse 14 and 15 it's this
59:24
word shayana or shayan a
59:28
form of it and in verse 17
59:31
it's shlama a normal word
59:34
for peace now if you look at that in ephesians he
59:38
christ is our peace who hath
59:41
made both one he's our peace treaty he broke
59:45
down the middle wall of partition between judean and
59:48
genta so now there's a what peace treaty between
59:51
us that's leading to what the
59:54
mystery the one body oh it's neat
59:57
that he might reconcile both both
1:00:00
judean and general unto god in one body one body one body there it is by the
1:00:07
cross having slain the enmity thereby and came and preached a peace treaty nope
1:00:11
nope nope i missed a verse didn't i having abolished 15 in his flesh the enmity Did I read that?
1:00:21
Did I read 14? I read 14, but not 15.
1:00:25
He abolished in his flesh the enmity in the law of commandment of the Lord,
1:00:28
for to make himself of twain, of the two, Judean and Gentile,
1:00:31
one new man, so making a peace treaty. There it is, peace treaty.
1:00:36
Then, verse 16, that he might reconcile both the Judean and the Gentile,
1:00:42
having made a peace treaty between them, he could now reconcile both of them to whom?
1:00:48
God. Remember, there was still a veil in the, between
1:00:51
the holy place there was a wall between
1:00:54
judean and gentile but the judeans couldn't
1:00:57
even get to god because there was a veil and the veil
1:01:00
was that thick you know you know foot thick
1:01:03
or so but you know it was a huge veil wasn't just a little curtain like this
1:01:08
but it was he first had to make the peace treaty between the judean and gentile
1:01:15
by breaking down that wall then he He reconciled both of them to God,
1:01:21
having slain the enmity thereby. That's where he rent the veil into.
1:01:25
And verse 17, came and preached shlama, the normal word for peace,
1:01:31
to you which were afar off and to them that were nigh.
1:01:34
Both of them needed to have peace with God.
1:01:37
But between the two, they needed a peace treaty.
1:01:40
Isn't that beautiful? Usage of words. Oh, boy. That through him,
1:01:44
Jesus Christ, we both have access by one spirit to the Father.
1:01:50
That's the peace with God. Now back to Colossians.
1:01:54
This is the word Cheyenne that's used here.
1:02:00
It's a peace treaty, to make a peace treaty.
1:02:03
And having made a peace treaty through the blood of his cross.
1:02:10
Now, blood is a figure of speech, metalepsis, which is a double metonymy.
1:02:17
In other words, the blood is put for the shed blood, and the shed blood is put
1:02:23
for death. Yeah, the literal of this is in Philippians 2.8, where it says the death of the cross.
1:02:30
Here it's the blood of the cross, which is figure, metalepsis,
1:02:35
where the blood is put for the shed blood, which is put for death.
1:02:39
And literally, it's the death of the cross.
1:02:43
A lot of figures in this area.
1:02:48
By him, to reconcile, to bring back together that which is separated, all things to himself.
1:02:56
But first there has to be a peace treaty through his death.
1:03:01
Then he can reconcile all together, all of them to God.
1:03:07
By him I say whether there are things in earth or things in heaven.
1:03:10
The reason both categories is because Adam screwed things up on the earth.
1:03:15
Lucifer screwed up things in heaven. So there has to be reconciliation in all
1:03:21
categories, heaven and earth.
1:03:25
And that is significant because all the sacrifices in the Old Testament were
1:03:33
in what category? Senses.
1:03:36
Sense knowledge in the earth category. They could reconcile things temporarily,
1:03:42
but only in the physical realm. They could never reconcile the heavenly.
1:03:47
Hebrews 9. Look at it.
1:03:50
Hebrews 9. It'll tell you just what I told you.
1:03:54
But since you don't believe me read the
1:03:57
word verse 23 i'm sure
1:04:00
you would but it's nicer to read it in the
1:04:03
word i'd rather you'd believe the word it was
1:04:06
verse 23 it was therefore necessary that
1:04:11
the pattern of things in the heavens should be
1:04:13
purified with these but the
1:04:16
heavenly things themselves with better sacrifices
1:04:20
than these see all those things in the law
1:04:23
the old testament could never they were
1:04:26
only a pattern of the things in the heavens but
1:04:30
the heavenly things themselves required better
1:04:33
sacrifices that's why 24 for christ
1:04:36
is not entered into the holy places made with hands of the figures
1:04:39
of the true but into heaven itself now to appear in the presence of of god for
1:04:44
us that's why christ was the perfect sacrifice because he covered both the senses
1:04:49
the earthly and the heavenly realms not beautiful oh marvelous well anyway back to colossians.
1:05:01
We translated this, 19 and 20.
1:05:06
It seemed good to the Father that all the fullness of the Father should live permanently in him,
1:05:13
and that by him, Jesus Christ, he, the Father, should reconcile all things on
1:05:20
earth and in heaven to himself, to God himself,
1:05:26
having made a peace treaty through the blood of the cross, which is the death of Jesus Christ.
1:05:37
That's how the Father reconciled us.
1:05:41
Then verse 21 goes back to who? You, the believer, where we started.
1:05:48
You, the believer. And you, or
1:05:51
even you, you are part of those earthly and heavenly things, aren't you?
1:05:55
You're part of the earthly category, that area that Adam messed up.
1:06:00
So even you that were sometime alienated and enemies in your mind by wicked
1:06:08
works, you were formerly, sometime is formerly alienated and enemies.
1:06:15
And that's what Ephesians 2 is all about, how you were aliens,
1:06:20
strangers from the commonwealth of Israel, without God, without hope.
1:06:25
You were aliens, enemies in your mind, by evil works.
1:06:30
Yet now hath he reconciled. And the Aramaic says here, Cheyenne.
1:06:37
Yet now has he made a peace treaty. You were Gentiles, you were separated enemies at loggerheads.
1:06:47
Ties into Ephesians doctrine, doesn't it? The doctrinal section of Ephesians,
1:06:51
which is where they were born.
1:06:54
But he made a peace treaty with you, in verse 22, by the body of his flesh.
1:07:01
Flesh just describes the body.
1:07:04
It's a genitive of character. The body that's made of flesh by whose body of flesh? Christ.
1:07:13
Jesus Christ's body of flesh. His carnal body. Through the death of that body.
1:07:20
That's how he did the peace treaty. He did the peace treaty through his death.
1:07:28
The death of his carnal flesh. That reiterates what he just said up in verse 20.
1:07:38
And he did it in order to present you, to present you holy, which means set
1:07:46
apart ones, separated ones, holy,
1:07:50
and unblameable, which means blameless.
1:07:54
That's Ephesians 1.4.
1:07:58
To present as holy and blameless, remember? Holy and blameless and unreprovable is unimpeachable.
1:08:07
It's a legal term, meaning nothing can be laid to your charge as the result
1:08:13
of public investigation.
1:08:16
Nothing can be laid to your charge. You are unimpeachable in his sight or before him.
1:08:23
So we translated those two verses. He has reconciled even you who were formerly
1:08:32
aliens and enemies in the mind by evil works.
1:08:35
Now he has made a peace treaty with you through
1:08:38
the death of his that's jesus christ if
1:08:41
you want to put in the in brackets there his carnal
1:08:44
body jesus christ in order
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to cause you to stand oh i didn't tell you about that word stand to present
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it says in king james that's a legal term too it's when you bring someone to
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cause him to stand before the court you cause him to stand Stand before the magistrate. See?
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He causes you to stand before God himself. Where are we?
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Cause you to stand before him, God, holy.
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When you stand before God because of that peace treaty which Jesus Christ procured
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by the death of his carnal body, then you can stand before God, holy,
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set apart, and blameless, and unimpeachable
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beautiful and that
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just reiterates the great doctrine of ephesians chapter one two and three now
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verse 23 if ye continue in the faith now isn't that wonderful you are wholly
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unblameable unreprovable in his sight if if.
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Here we were on such a roll, it was so great, and now it's all dependent on if.
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Well, the Greek word is eige, and it means literally, if you break it down, if indeed.
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This appears, as most people take it, to be a condition, if,
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a condition without a conclusion.
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However and that's why
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many of them mix it up with the previous verse however the opposite is true
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the condition is implied while the conclusion is stated the Greek aga means
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if indeed or if at least and marks the climax of a crescendo according to the grammars,
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Robertson in particular.
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A good translation understanding this
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would be if or since
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indeed this is so what we've
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just been talking about if this is so
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or since this is so what we've
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just been talking about then continue in
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the faith and that word continue can be either
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indicative or imperative and nobody else
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translate imperative but i believe it should be imperative a command
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and the whole team agrees with me so that
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settles it they convinced me this
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is what it should be all right i don't
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know how it went but we worked it out together if if indeed this is true what
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we've just been saying that you're wholly blameless and unimpeachable then continue
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for lord's sake continue in the faith The family faith.
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Grounded and settled with a firm foundation and be not moved away, not shaken.
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The Aramaic word is za, Z-A, za.
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And it's to shake like an earthquake, like a dance floor. All right.
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Not shaken from the hope of the gospel, the hope that pertains to the gospel, related to the gospel.
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Our hope comes from the gospel doesn't it sure which
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ye have heard and which is was preached to every
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creature which is under heaven all the creation under heaven whereof i paul
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and made a minister what does that sound like verse six remember verse six which
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has been preached to you even as it is preached in all the world so it produces
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fruit and growth in the world as it does in you.
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Remember that? Verse 6, our literal according to usage.
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And you've got the same thing. Which ye have heard and which was preached to every creature.
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All the creation which is under heaven.
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All the creation is what it says in Aramaic and Greek.
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And that is a figure of speech synecdoche where the whole is put for the part.
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The whole creation is put for all the little created things in there that really
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got the preaching. Can't preach to walls.
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So, verse 23, we translated it.
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Since indeed this is so, then continue in the family faith, having a firm foundation.
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Do not be shaken from the hope of the good news.
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Which you hear and which is preached throughout all the creation under heaven
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and of which I, Paul, am made a minister.
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See, it has nothing to do with this being a condition on which you rest your
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holiness and blamelessness.
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You are holy and blameless and unimpeachable.
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Since that's so, then continue in the family faith, having a firm foundation.
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Don't be shaken from the hope of the good news, which you hear and which is
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preached throughout all creation under heaven see.
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And this is a beautiful section. It starts with you, the believer.
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Back in verse 9 and 10, he's praying that you might be filled with a complete
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knowledge of God's will and all wisdom.
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And what's the whole issue here? The mystery, Christ in you,
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you and Gentile, one body, but Christ at the head.
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The mystery, that you might be filled with that.
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Because somewhere along the way, they were lacking in that knowledge,
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that full, complete knowledge.
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They had it, but they lost it, or they weren't living like it.
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They weren't operating all nine all the time.
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And they needed to get that balanced walk back. They needed to be empowered
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with power according to his exerted power, right?
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And to get to that place, to continue in the family faith with a firm foundation,
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not shaken, you have to realize what the
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Father has done for you through the son
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all because of elohim who
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made it available that a beautiful section a
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great it's a masterpiece of god's word
1:15:28
like all of his word is it just it's so
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beautiful when you get done scrutinizing all
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the details and just see how it glows i
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don't know it just thrills me and i trust it does you too well father we sure
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thank you for this wonderful night together and the great joy we have of being
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together and studying your word and living it and seeing the mystery live in our day and time.
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Thank you again for our George this night and for your continued healing to
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him and for all your people around the world in the name of Jesus Christ. Amen. God bless you.
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Music.