We notice again--where the inheritance is situated--"in the light."

There are several possible ways of connecting that clause with the preceding. But without discussing these, it may be enough to point out that the most satisfactory seems to be to regard it as specifying the region in which the inheritance lies. It lies in a realm where purity and knowledge and gladness dwell undimmed and unbounded by an envious ring of darkness. For these three are the triple rays into which, according to the Biblical use of the figure, that white beam may be resolved.

From this there follows that it is capable of being possessed only by _saints_. There is no merit or desert which makes men worthy of the inheritance, but there is a congruity, or correspondence between character and the inheritance. If we rightly understand what the essential elements of "heaven" are, we shall have no difficulty in seeing that the possession of it is utterly incompatible with anything but holiness. The vulgar ideas of what heaven is, hinder people from seeing how to get there. They dwell upon the mere outside of the thing, they take symbols for realities and accidents for essentials, and so it appears an arbitrary arrangement that a man must have faith in Christ to enter heaven. If it be a kingdom of light, then only souls that love the light can go thither, and until owls and bats rejoice in the sunshine, there will be no way of being fit for the inheritance which is light, but by ourselves being "light in the Lord." Light itself is a torture to diseased eyes. Turn up any stone by the roadside and we see how unwelcome light is to crawling creatures that have lived in the darkness till they have come to love it.

Heaven is G.o.d and G.o.d is heaven. How can a soul possess G.o.d, and find its heaven in possessing Him? Certainly only by likeness to Him, and loving Him. The old question, "Who shall stand in the Holy Place?" is not answered in the gospel by reducing the conditions, or negativing the old reply. The common sense of every conscience answers, and Christianity answers, as the Psalmist does, "He that hath clean hands and a pure heart."

One more step has to be taken to reach the full meaning of these words, namely, the a.s.sertion that men who are not yet perfectly pure are already fit to be partakers of the inheritance. The tense of the verb in the original points back to a definite act by which the Colossians were made meet, namely, their conversion; and the plain emphatic teaching of the New Testament is that incipient and feeble faith in Christ works a change so great, that through it we are fitted for the inheritance by the impartation of a new nature, which, though it be but as a grain of mustard seed, shapes from henceforth the very inmost centre of our personal being. In due time that spark will convert into its own fiery brightness the whole ma.s.s, however green and smokily it begins to burn.

Not the absence of sin, but the presence of faith working by love, and longing for the light, makes fitness. No doubt flesh and blood cannot inherit the Kingdom of G.o.d, and we must put off the vesture of the body which has wrapped us during the wild weather here, before we can be fully fit to enter the banqueting hall; nor do we know how much evil which has not its seat in the soul may drop away therewith--but the spirit is fit for heaven as soon as a man turns to G.o.d in Christ.

Suppose a company of rebels, and one of them, melted by some reason or other, is brought back to loyalty. He is fit by that inward change, although he has not done a single act of loyalty, for the society of loyal subjects, and unfit for that of traitors. Suppose a prodigal son away in the far off land. Some remembrance comes over him of what home used to be like, and of the bountiful house-keeping that is still there; and though it may begin with nothing more exalted than an empty stomach, if it ends in "I will arise and go to my Father," at that instant a gulf opens between him and the riotous living of "the citizens of that country," and he is no longer fitted for their company. He is meet for the fellowship of his father's house, though he has a weary journey before he gets there, and needs to have his rags changed, and his filth washed off him, ere he can sit down at the feast.

So whoever turns to the love of G.o.d in Christ, and yields in the inmost part of his being to the power of His grace, is already "light in the Lord." The true home and affinities of his real self are in the kingdom of the light, and he is ready for his part in the inheritance, either here or yonder. There is no breach of the great law, that character makes fitness for heaven--might we not say that character makes heaven?--for the very roots of character lie in disposition and desire, rather than in action. Nor is there in this principle anything inconsistent with the need for continual growth in congruity of nature with that land of light. The light within, if it be truly there, will, however slowly, spread, as surely as the grey of twilight brightens to the blaze of noonday. The heart will be more and more filled with it, and the darkness driven back more and more to brood in remote corners, and at last will vanish utterly. True fitness will become more and more fit. We shall grow more and more capable of G.o.d. The measure of our capacity is the measure of our possession, and the measure in which we have become light, is the measure of our capacity for the light. The land was parted among the tribes of Israel according to their strength; some had a wider, some a narrower strip of territory. So, as there are differences in Christian character here, there will be differences in Christian partic.i.p.ation in the inheritance hereafter. "Star differeth from star." Some will blaze in brighter radiance and glow with more fervent heat because they move in orbits closer to the sun.

But, thank G.o.d, we are "fit for the inheritance," if we have ever so humbly and poorly trusted ourselves to Jesus Christ and received His renewing life into our spirits. Character alone fits for heaven. But character may be in germ or in fruit. "If any man be in Christ, he _is_ a new creature." Do we trust ourselves to Him? Are we trying, with His help, to live as children of the light? Then we need not droop or despair by reason of evil that may still haunt our lives. Let us give it no quarter, for it diminishes our fitness for the full possession of G.o.d; but let it not cause our tongue to falter in "giving thanks to the Father who made us meet to be partakers of the inheritance of the saints in light."

II. The second ground of thankfulness is, the change of king and country. G.o.d "delivered us out of the power of darkness, and translated us into the kingdom of the Son of His love." These two clauses embrace the negative and positive sides of the same act which is referred to in the former ground of thankfulness, only stated now in reference to our allegiance and citizenship in the present rather than in the future. In the "deliverance" there maybe a reference to G.o.d's bringing Israel out of Egypt, suggested by the previous mention of the inheritance, while the "translation" into the other kingdom may be an ill.u.s.tration drawn from the well known practice of ancient warfare, the deportation of large bodies of natives from conquered kingdoms to some other part of the conqueror's realm.

We notice then the two kingdoms and their kings. "The power of darkness," is an expression found in Luke's Gospel (xxii. 18), and it may be used here as a reminiscence of our Lord's solemn words. "Power"

here seems to imply the conception of harsh, arbitrary dominion, in contrast with the gracious rule of the other kingdom. It is a realm of cruel and grinding sway. Its prince is personified in an image that aeschylus or Dante might have spoken. Darkness sits sovereign there, a vast and gloomy form on an ebon throne, wielding a heavy sceptre over wide regions wrapped in night. The plain meaning of that tremendous metaphor is just this--that the men who are not Christians live in a state of subjection to darkness of ignorance, darkness of misery, darkness of sin. If I am not a Christian man, that black three-headed hound of h.e.l.l sits baying on my doorstep.

What a wonderful contrast the other kingdom and its King present! "The kingdom of"--not "the light," as we are prepared to hear, in order to complete the ant.i.thesis, but--"the Son of His love," who is the light.

The Son who is the object of His love, on whom it all and ever rests, as on none besides. He has a kingdom in existence now, and not merely hoped for, and to be set up at some future time. Wherever men lovingly obey Christ, there is His kingdom. The subjects make the kingdom, and we may to-day belong to it, and be free from all other dominion because we bow to His. There then sit the two kings, like the two in the old story, "either of them on his throne, clothed in his robes, at the entering in of the gate of the city." Darkness and Light, the ebon throne and the white throne, surrounded each by their ministers; there Sorrow and Gloom, here Gladness and Hope; there Ignorance with blind eyes and idle aimless hands, here Knowledge with the sunlight on her face, and Diligence for her handmaid; here Sin, the pillar of the gloomy realm, there Righteousness, in robes so as no fuller on earth could white them.

Under which king, my brother?

We notice the transference of subjects. The sculptures on a.s.syrian monuments explain this metaphor for us. A great conqueror has come, and speaks to us as Sennacherib did to the Jews (2 Kings xviii. 31, 32), "Come out to me ... and I will take you away to a land of corn and wine, that ye may live and not die."

If we listen to His voice, He will lead away a long string of willing captives and plant them, not as pining exiles, but as happy naturalized citizens, in the kingdom which the Father has appointed for "the Son of His love."

That transference is effected on the instant of our recognising the love of G.o.d in Jesus Christ, and yielding up the heart to Him. We too often speak as if the "entrance ministered at last to" a believing soul "into the kingdom of our Lord and Saviour," were its first entrance therein, and forget that we enter it as soon as we yield to the drawings of Christ's love and take service under the king. The change then is greater than at death. When we die, we shall change provinces, and go from an outlying colony to the mother city and seat of empire, but we shall not change kingdoms. We shall be under the same government, only then we shall be nearer the King and more loyal to Him. That change of king is the real fitness for heaven. We know little of what profound changes death may make, but clearly a physical change cannot effect a spiritual revolution. They who are not Christ's subjects will not become so by dying. If here we are trying to serve a King who has delivered us from the tyranny of darkness, we may be very sure that He will not lose His subjects in the darkness of the grave. Let us choose our king. If we take Christ for our heart's Lord, every thought of Him here, every piece of partial obedience and stained service, as well as every sorrow and every joy, our fading possessions and our undying treasures, the feeble new life that wars against our sins, and even the very sins themselves as contradictory of our deepest self, unite to seal to us the a.s.surance, "Thine eyes shall see the King in His beauty. They shall behold the land that is very far off."

III. The heart and centre of all occasions for thankfulness is the Redemption which we receive in Christ.

"In whom we have our redemption, the forgiveness of our sins." The Authorized Version reads "redemption _through His blood_," but these words are not found in the best ma.n.u.scripts, and are regarded by the princ.i.p.al modern editors as having been inserted from the parallel place in Ephesians (i. 7), where they are genuine. The very heart then of the blessings which G.o.d has bestowed, is "redemption," which consists primarily, though not wholly, in "forgiveness of sins," and is received by us in "the Son of His love."

"Redemption," in its simplest meaning, is the act of delivering a slave from captivity by the payment of ransom. So that it contains in its application to the effect of Christ's death, substantially the same figure as in the previous clause which spoke of a deliverance from a tyrant, only that what was there represented as an act of Power is here set forth as the act of self-sacrificing Love which purchases our freedom at a heavy cost. That ransom price is said by Christ Himself to be "His life," and His Incarnation to have the paying of that price as one of its two chief objects. So the words added here by quotation from the companion Epistle are in full accordance with New Testament teaching; but even omitting them, the meaning of the clause is unmistakable. Christ's death breaks the chains which bind us, and sets us free. By it He acquires us for Himself. That transcendent act of sacrifice has such a relation to the Divine government on the one hand, and to the "sin of the world," as a whole, on the other, that by it all who trust in Him are delivered from the most real penal consequences of sin and from the dominion of its darkness over their natures. We freely admit that we cannot penetrate to the understanding of _how_ Christ's death thus avails. But just because the _rationale_ of the doctrine is avowedly beyond our limits, we are barred from a.s.serting that it is incompatible with G.o.d's character, or with common justice, or that it is immoral, and the like. When we know G.o.d through and through, to all the depths and heights and lengths and breadths of His nature, and when we know man in like manner, and when, consequently, we know the relation between G.o.d and man as perfectly, and not till then, we shall have a right to reject the teaching of Scripture on this matter, on such grounds. Till then, let our faith lay hold on the fact, though we do not understand the "how" of the fact, and cling to that cross which is the great power of G.o.d unto salvation, and the heart-changing exponent of the love of Christ which pa.s.seth knowledge.

The essential and first element in this redemption is "the forgiveness of sins." Possibly some misconception of the nature of redemption may have been a.s.sociated with the other errors which threatened the Colossian Church, and thus Paul may have been led to this emphatic declaration of its contents. Forgiveness, and not some mystic deliverance by initiation or otherwise from the captivity of flesh and matter, is redemption. There is more than forgiveness in it, but forgiveness lies on the threshold; and that not only the removal of legal penalties inflicted by a specific act, but the forgiveness of a father. A sovereign pardons when he remits the sentence which law has p.r.o.nounced. A father forgives when the free flow of his love is unhindered by his child's fault, and he may forgive and punish at the same moment. The truest "penalty" of sin is that death which consists in separation from G.o.d; and the conceptions of judicial pardon and fatherly forgiveness unite when we think of the "remission of sins" as being the removal of that separation, and the deliverance of heart and conscience from the burden of guilt and of a father's wrath.

Such forgiveness leads to that full deliverance from the power of darkness, which is the completion of redemption. There is deep meaning in the fact that the word here used for "forgiveness," means literally, "sending away." Pardon has a mighty power to banish sin, not only as guilt, but as habit. The waters of the gulf stream bear the warmth of the tropics to the icy north, and lave the foot of the glaciers on its coast till they melt and mingle with the liberating waves. So the flow of the forgiving love of G.o.d thaws the hearts frozen in the obstinacy of sin, and blends our wills with itself in glad submission and grateful service.

But we must not overlook the significant words in which the condition of possessing this redemption is stated: "in Whom." There must be a real living union with Christ, by which we are truly "in Him" in order to our possession of redemption. "Redemption through His blood" is not the whole message of the Gospel; it has to be completed by "_In Whom_ we have redemption through His blood." That real living union is effected by our faith, and when we are thus "in Him," our wills, hearts, spirits joined to Him, then, and only then are we borne away from "the kingdom of the darkness" and partake of redemption. We cannot get His gifts without Himself.

We observe, in conclusion, how redemption appears here as a present and growing possession. There is emphasis on "we _have_." The Colossian Christians had by one definite act in the past been fitted for a share in the inheritance, and by the same act had been transferred to the kingdom of Christ. Already they possess the inheritance, and are in the kingdom, although both are to be more gloriously manifested in the future. Here, however, Paul contemplates rather the reception, moment by moment, of redemption. We might almost read "we are having," for the present tense seems used on purpose to convey the idea of a continual communication from Him to Whom we are to be united by faith. Daily we may draw what we daily need--daily forgiveness for daily sins, the washing of the feet which even he who has been bathed requires after each day's march through muddy roads, daily bread for daily hunger, and daily strength for daily effort. So day unto day may, in our narrow lives, as in the wide heavens with all their stars, utter speech, and night unto night show knowledge of the redeeming love of our Father.

Like the rock that followed the Israelites in the wilderness, according to Jewish legend, and poured out water for their thirst, His grace flows ever by our sides and from its bright waters we may daily draw with joy.

And so let us lay to heart humbly these two lessons; that all our Christianity must begin with forgiveness, and that, however far advanced we may be in the Divine life, we never get beyond the need for a continual bestowal upon us of G.o.d's pardoning mercy.

Many of us, like some of these Colossians, are ready to call ourselves in some sense followers of Christ. The speculative side of Christian truth may have attractions for some of us, its lofty morality for others. Some of us may be mainly drawn to it by its comforts for the weary; some may be looking to it chiefly in hope of a future heaven. But whatever we are, and however we may be disposed to Christ and His Gospel, here is a plain message for us; we must begin by going to Him for pardon. It is not enough for any of us to find in Him "wisdom," or even "righteousness," for we need "redemption" which is "forgiveness,"

and unless He is to us forgiveness, He will not be either righteousness or wisdom.

We can climb a ladder that reaches to heaven, but its foot must be in "the horrible pit and miry clay" of our sins. Little as we like to hear it, the first need for us all is forgiveness. Everything begins with that. "The inheritance of the saints," with all its wealth of glory, its immortal life and unfading joys, its changeless security, and its unending progress deeper and deeper into the light and likeness of G.o.d, is the goal, but the _only_ entrance is through the strait gate of penitence. Christ will forgive on our cry for pardon, and that is the first link of a golden chain unwinding from His hand by which we may ascend to the perfect possession of our inheritance in G.o.d. "Whom He justified, them," and them only, He will glorify.

V.

_THE GLORY OF THE SON IN HIS RELATION TO THE FATHER, THE UNIVERSE AND THE CHURCH._

"Who is the image of the invisible G.o.d, the firstborn of all creation; for in Him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or princ.i.p.alities or powers, all things have been created through Him and unto Him; and He is before all things, and in Him all things consist. And He is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things He might have the pre-eminence."--COL. i. 15-18 (Rev.

Ver.).

As has already been remarked, the Colossian Church was troubled by teachers who had grafted on Jewish belief many of the strange speculations about matter and creation which have always had such a fascination for the Eastern mind. To us, they are apt to seem empty dreams, baseless and bewildering; but they had force enough to shake the early Church to its foundation, and in some forms they still live.

These teachers in Colossae seem to have held that all matter was evil and the seat of sin; that therefore the material creation could not have come directly from a good G.o.d, but was in a certain sense opposed to Him, or, at all events, was separated from Him by a great gulf. The void s.p.a.ce was bridged by a chain of beings, half abstractions and half persons, gradually becoming more and more material. The lowest of them had created the material universe and now governed it, and all were to be propitiated by worship.

Some such opinions must be presupposed in order to give point and force to these great verses in which Paul opposes the solid truth to these dreams, and instead of a crowd of Powers and angelic Beings, in whom the effulgence of Deity was gradually darkened, and the spirit became more and more thickened into matter, lifts high and clear against that background of fable, the solitary figure of the one Christ. He fills all the s.p.a.ce between G.o.d and man. There is no need for a crowd of shadowy beings to link heaven with earth. Jesus Christ lays His hand upon both.

He is the head and source of creation; He is the head and fountain of life to His Church. Therefore He is first in all things, to be listened to, loved and worshipped by men. As when the full moon rises, so when Christ appears, all the lesser stars with which Alexandrian and Eastern speculation had peopled the abysses of the sky are lost in the mellow radiance, and instead of a crowd of flickering ineffectual lights there is one perfect orb, "and heaven is overflowed." "We see no _creature_ any more save Jesus only."

We have outgrown the special forms of error which afflicted the Church at Colossae, but the truths which are here set over against them are eternal, and are needed to-day in our conflicts of opinion as much as then. There are here three grand conceptions of Christ's relations. We have Christ and G.o.d, Christ and Creation, Christ and the Church, and, built upon all these, the triumphant proclamation of His supremacy over all creatures in all respects.

I. We have the relation of Christ to G.o.d set forth in these grand words, "the image of the invisible G.o.d."

Apparently Paul is here using for his own purposes language which was familiar on the lips of his antagonists. We know that Alexandrian Judaism had much to say about the "Word," and spoke of it as the Image of G.o.d: and probably some such teaching had found its way to Colossae. An "image" is a likeness or representation, as of a king's head on a coin, or of a face reflected in a mirror. Here it is that which makes the invisible visible. The G.o.d who dwells in the thick darkness, remote from sense and above thought, has come forth and made Himself known to man, even in a very real way has come within the reach of man's senses, in the manhood of Jesus Christ. Where then is there a place for the shadowy abstractions and emanations with which some would bind together G.o.d and man?

The first thought involved in this statement is, that the Divine Being in Himself is inconceivable and unapproachable. "No man hath seen G.o.d at any time, nor can see Him." Not only is He beyond the reach of sense, but above the apprehension of the understanding. Direct and immediate knowledge of Him is impossible. There may be, there is, written on every human spirit a dim consciousness of His presence, but that is not knowledge. Creatural limitations prevent it, and man's sin prevents it.

He is "the King invisible," because He is the "Father of Lights"

dwelling in "a glorious privacy of light," which is to us darkness because there is in it "no darkness at all."

Then, the next truth included here is, that Christ is the perfect manifestation and image of G.o.d. In Him we have the invisible becoming visible. Through Him we know all that we know of G.o.d, as distinguished from what we guess or imagine or suspect of Him. On this high theme, it is not wise to deal much in the scholastic language of systems and creeds. Few words, and these mainly His own, are best, and he is least likely to speak wrongly who confines himself most to Scripture in his presentation of the truth. All the great streams of teaching in the New Testament concur in the truth which Paul here proclaims. The conception in John's Gospel of the Word which is the utterance and making audible of the Divine mind, the conceptions in the Epistle to the Hebrews of the effulgence or forthshining of G.o.d's glory, and the very image, or stamped impress of His substance, are but other modes of representing the same facts of full likeness and complete manifestation, which Paul here a.s.serts by calling the man Christ Jesus, the image of the Invisible G.o.d. The same thoughts are involved in the name by which our Lord called Himself, the Son of G.o.d; and they cannot be separated from many words of His, such as "he that hath seen Me hath seen the Father." In Him the Divine nature comes near to us in a form that once could be grasped in part by men's senses, for it was "that of the Word of life" which they saw with their eyes and their hands handled, and which is to-day and for ever a form that can be grasped by mind and heart and will. In Christ we have the revelation of a G.o.d who can be known, and loved, and trusted, with a knowledge which, though it be not complete, is real and valid, with a love which is solid enough to be the foundation of a life, with a trust which is conscious that it has touched rock and builds secure.

Nor is that fact that He is the revealer of G.o.d, one that began with His incarnation, or ends with His earthly life. From the beginning and before the creatural beginning, as we shall see in considering another part of these great verses, the Word was the agent of all Divine activity, the "arm of the Lord," and the source of all Divine illumination, "the face of the Lord," or, as we have the thought put in the remarkable words of the Book of Proverbs, where the celestial and pure Wisdom is more than a personification though not yet distinctly conceived as a person, "The Lord possessed me in the beginning of His way. I was by Him as one brought up--or as a master worker--with Him, and I was daily _His_ delight ... and _My_ delights were with the sons of men." And after the veils of flesh and sense are done away, and we see face to face, I believe that the face which we shall see, and seeing, shall have beauty born of the vision pa.s.sing into our faces, will be the face of Jesus Christ, in which the light of the glory of G.o.d shall shine for the redeemed and perfected sons of G.o.d, even as it did for them when they groped amid the shows of earth. The law for time and for eternity is, "I have declared Thy name unto My brethren and will declare it." That great fathomless, sh.o.r.eless ocean of the Divine nature is like a "closed sea"--Christ is the broad river which brings its waters to men, and "everything liveth whithersoever the river cometh."

In these brief words on so mighty a matter, I must run the risk of appearing to deal in unsupported statements. My business is not so much to try to prove Paul's words as to explain them, and then to press them home. Therefore I would urge that thought, that we depend on Christ for all true knowledge of G.o.d. Guesses are not knowledge. Speculations are not knowledge. Peradventures, whether of hope or fear, are not knowledge. What we poor men need, is a cert.i.tude of a G.o.d who loves us and cares for us, has an arm that can help us, and a heart that will.

The G.o.d of "pure theism" is little better than a phantom, so unsubstantial that you can see the stars shining through the pale form, and when a man tries to lean on him for support, it is like leaning on a wreath of mist. There is nothing. There is no cert.i.tude firm enough for us to find sustaining power against life's trials in resting upon it, but in Christ. There is no warmth of love enough for us to thaw our frozen limbs by, apart from Christ. In Him, and in Him alone, the far off, awful, doubtful G.o.d becomes a G.o.d very near, of Whom we are sure, and sure that He loves and is ready to help and cleanse and save.

And that is what we each need. "My soul crieth out for G.o.d, for the _living_ G.o.d." And never will that orphaned cry be answered, but in the possession of Christ, in Whom we possess the Father also. No dead abstractions--no reign of law--still less the dreary proclamation, "Behold we know not anything," least of all, the pottage of material good, will hush that bitter wail that goes up unconsciously from many an Esau's heart--"My father, my father!" Men will find Him in Christ. They will find Him nowhere else. It seems to me that the only refuge for this generation from atheism--if it is still allowable to use that unfashionable word--is the acceptance of Christ as the revealer of G.o.d.

On any other terms religion is rapidly becoming impossible for the cultivated cla.s.s. The great word which Paul opposed to the cobwebs of Gnostic speculation is the word for our own time with all its perplexities--Christ is the Image of the Invisible G.o.d.

II. We have the relation of Christ to Creation set forth in that great name, "the firstborn of all creation," and further elucidated by a magnificent series of statements which proclaim Him to be agent or medium, and aim or goal of creation, prior to it in time and dignity, and its present upholder and bond of unity.

"The firstborn of all creation." At first sight, this name seems to include Him in the great family of creatures as the eldest, and clearly to treat Him as one of them, just because He is declared to be in some sense the first of them. That meaning has been attached to the words; but it is shown not to be their intention by the language of the next verse, which is added to prove and explain the t.i.tle. It distinctly alleges that Christ was "before" all creation, and that He is the agent of all creation. To insist that the words must be explained so as to include Him in "creation" would be to go right in the teeth of the Apostle's own justification and explanation of them. So that the true meaning is that He is the firstborn, in comparison with, or in reference to, all creation. Such an understanding of the force of the expression is perfectly allowable grammatically, and is necessary unless this verse is to be put in violent contradiction to the next. The same construction is found in Milton's

"Adam, the goodliest man of men since born, His sons, the fairest of her daughters, Eve."

where "of" distinctly means "in comparison with," and not "belonging to."

The t.i.tle implies priority in existence, and supremacy. It substantially means the same thing as the other t.i.tle of "the only begotten Son," only that the latter brings into prominence the relation of the Son to the Father, while the former lays stress on His relation to Creation.

Further it must be noted, that this name applies to the Eternal Word and not to the incarnation of that Word, or to put it in another form, the divinity and not the humanity of the Lord Jesus is in the Apostle's view. Such is the briefest outline of the meaning of this great name.