CHAP. XI. The Glory of Christ in the Recapitulation of all things in him.

In the last place the Lord Christ is peculiarly and eminently glorious in the recapitulation of all things in him, after they had been scattered and disordered by sin. This the apostle proposes as the most signal effect of divine wisdom and the sovereign pleasure of God.

He has abounded toward us in all wisdom and prudence, having made known to us the mystery of his will according to his good pleasure, which he purposed in himself — that in the fullness of time he might gather together in one all things in Christ, both which are in the heavens and which are on earth, even in him (Ephesians 1:8–10).

For the discovery of the mind of the Holy Spirit in these words, so far as I am now concerned — namely, as to the representation of the glory of Christ in them — several brief observations must be premised. In them it will be necessary briefly to declare the origin of all these things in heaven and earth, their original order, the confusion that followed upon it, with their restoration in Christ, and his glory thereby.

God alone has all being in him. Hence he gives himself that name, "I AM" (Exodus 3:14). He was eternally all; when all things else that ever were, or now are, or shall be, were nothing. And when they are, they are in no other way than as they are of him, and from him, and to him (Romans 11:36). Moreover his being and his goodness are the same. The goodness of God is the fitness of the divine being to communicate itself in its effects. Hence this is the first notion of the divine nature: infinite being and goodness in a nature intelligent and self-subsistent. So the apostle declares it: "He who comes to God must believe that he is, and that he is a rewarder" (Hebrews 11:6).

2. In this state of infinite, eternal being and goodness — prior to any act of wisdom or power outside himself to give existence to other things — God was and is eternally in himself all that he will be, all that he can be, to eternity. For where there is infinite being and infinite goodness, there is infinite blessedness and happiness, to which nothing can be added. God is always the same. That is his name: "You are he, always the same" (Psalm 102:27). All things that are make no addition to God, no change in his state. His blessedness, happiness, self-satisfaction, as well as all his other infinite perfections, were absolutely the same before the creation of anything — when there was nothing but himself — as they are since he has made all things. For the blessedness of God consists in the ineffable mutual indwelling of the three holy persons in the same nature, with the immanent reciprocal actings of the Father and the Son in the eternal love and delight of the Spirit. To this nothing can be added, and in it no change can be made by any external work or effect of power. In this God acts in the perfect knowledge and perfect love of his own perfections to an infinite acquiescence in them, which is the divine blessedness. This gives us the true notion of the divine nature prior to the manifestation of it made by any outward effects: infinite being and goodness, eternally blessed in the knowledge and enjoyment of itself by inconceivable, ineffable, internal actings corresponding to the manner of its subsistence, which is in three distinct persons.

3. This being and goodness of God, by his own will and pleasure acting themselves in infinite wisdom and power, produced the creation of all things. In this he communicated a finite, limited, dependent being and goodness to other things outside himself. For all being and goodness being, as was said, in him alone, it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness to other things. Therefore as when he had given to everything its being out of nothing by the word of his power, saying, Let them be, and they were — so it is said that he looked on all that he had made, and behold, they were very good (Genesis 1). Being and goodness must be the first outward effects of the divine nature which, being wrought by infinite power and wisdom, represent to us the glory of God in the creation of all things. Infinite being in self-subsistence — which is necessary in the first cause and spring of all things — infinite goodness to communicate the effect of this being to that which was not, and infinite wisdom and power in that communication, are gloriously manifested therein.

4. In this state, all things that were made depended immediately on God himself, without the interposition of any other head of influence or rule. They had the continuation of their being and its preservation from the immediate actings of those properties of the divine nature by which they were made, and their dependence on God was by virtue of that law which was implanted in the principles and powers of their several natures by God himself.

5. Thus in the beginning God created the heavens and the earth. He provided himself two distinct rational families that should depend on him according to a law of moral obedience, and thereby give glory to him — with two distinct habitations for them, suited to their nature and use: heaven above, and the earth below. The earth he appointed for the habitation of man, which was every way suited to the constitution of his nature, the preservation of his being, and the end of his creation in giving glory to God. Heaven he prepared for the habitation of the angels, which was suited to the constitution of their nature, the preservation of their being, and the end of their creation in giving glory to God. Therefore as man had power and dominion over all things below, and was to use them all to the glory of God — by which means God received glory from them also, though in themselves irrational and lifeless — so the angels had a like dominion over the celestial and ethereal bodies with which God had fitted the place of their habitation, that through the contemplation and use of them, God might have a tribute of glory and praise from them also. To suppose any other race of intelligent creatures besides angels in heaven and men on earth is not only without any support from any divine testimony, but it disturbs and disorders the whole representation of the glory of God made to us in the Scripture, and the whole design of his wisdom and grace as declared therein. Intelligent creatures not comprehended in that government of God and mystery of his wisdom in Christ which the Scripture reveals are a fantasy framed in the imaginations of some men, scarcely properly sensitive to what it is to be wise unto sobriety.

6. This order of things was beautiful and comely. Hence they were all said to be very good. For each of these families had their own immediate, distinct dependence on God. He was the immediate head of them. There was no other common head interposed between God and them. They were not a head to one another. There were no communications to them but what were immediate from God himself. And their union among themselves consisted in this alone — that all their obedience met and centered in God. So God made the heavens and the earth, and two distinct families in them for himself.

7. This beautiful order in itself, this union between the two families of God, was disturbed, broken, and dissolved by the entrance of sin. For by sin a part of the family above and the whole family below fell off from their dependence on God, and ceasing to center in him as their head, they fell into variance and enmity among themselves. For the center of this union and order being removed and lost, nothing but enmity and confusion remained among them. To show that its goodness was lost, God cursed the earth and all that was in it, for it was put in subjection to man who was now fallen from him. Yet he did not curse the heavens, which were in subjection to the angels, because only some of them had left their habitation, and the habitation of the rest was not to be cursed for their sakes. But all of mankind had wholly gone off from God.

8. The angels that sinned, God utterly rejected forever as an example of his severity. The whole race of mankind he would not utterly cast off, but determined to recover and save a remnant according to the election of grace — how he did this in a way fitting to all his divine perfections I have declared elsewhere.

9. Yet he would not restore them into their former state, so as to have again two distinct families each in an immediate dependence on himself — though he left them in different and distinct habitations (Ephesians 3:15). But he would gather them both into one, and that under a new head, in whom the one part should be preserved from sinning and the other delivered from sin committed.

10. This then is what the apostle declares in these words: to gather together in one all things which are in heaven and which are on earth, even in him. And so he expresses it again (Colossians 1:20): to reconcile all things to himself in him, whether things in heaven or things on earth. All things had fallen into disorder and confusion by sin; they had fallen off from God into variance among themselves. God would not restore them into their first order in an immediate dependence on his divine perfections. He would no longer keep them in two distinct families; but in his infinite wisdom and goodness he would gather them up into one common head, on whom they should have their immediate dependence, and be reconciled again among themselves.

11. This new head, in whom God has gathered up all things in heaven and earth into one — one body, one family, on whom is all their dependence, in whom they all now consist — is Jesus Christ, the Son of God incarnate (1 Corinthians 11:3; Ephesians 1:21–23). This glory was reserved for him; no other could be fit for it or worthy of it (Colossians 1:17–20).

12. To answer all the ends of this new head of God's recollected family, all power in heaven and earth, all fullness of grace and glory, is committed to him. There is no communication from God, no act of rule toward this family, no supply of virtue, power, grace, or goodness to angels or men, but what is immediately from this new head into whom they are gathered. In him they all consist, on him they depend, to him they are subject; in their relation to him their peace, union, and agreement among themselves consist. This is the recapitulation of all things intended by the apostle.

13. It is true that he acts distinctly and variously toward the two parts of the recollected family — of angels and men — according as their different states and conditions require. For (1) we had need of a reparation by redemption and grace, which the angels had not; (2) angels were capable of immediate confirmation in glory, which we are not until we come to heaven. Therefore (1) he assumed our nature that it might be repaired, which he did not do with the nature of the angels; (2) he gives us union to himself by his Spirit, which raises us to a dignity and honor fit for fellowship with them in the same family.

This is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in Jesus Christ; and in this he is transcendently glorious — his glory here being far above our comprehension. Yet some few things may be observed to direct us in the view and contemplation of it.

1. He alone was a fit and capable subject of it. He only could bear the weight of this glory. No mere creature in heaven or earth was fit to be thus made the head of the whole new creation of God. In none of them could all things consist. None of them was fit to be thus in the place of God — to have all things depend upon him and be put in subjection to him, so that there should be no communication between God and the creation but by and through him alone. Therefore when the Holy Spirit assigns this glory to him, he so describes him that we may discern his singular fitness for it — as he is "the radiance of the Father's glory and the exact imprint of his nature, upholding all things by the word of his power" (Hebrews 1:3); and as he is "the image of the invisible God, the firstborn of all creation, by whom all things were created that are in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things were created through him and for him; and he is before all things, and in him all things hold together" (Colossians 1:15–19). Such a one alone and no other was fit to bear and uphold this glory. And the glory of his person is such that it is the blessedness of all creatures to center in this glory of his office.

2. This is that glory which God designed for his only Son incarnate; and it gives us a little view into the glory of that mystery — the wonderful eternal design of God to glorify himself in the incarnation of Christ. God would have his eternal, his only begotten Son be incarnate, take our nature on him, and be made man. What is his design in this incomprehensible work of his wisdom, love, and power? In the first place it was indeed for the redemption of the church by the sacrifice of himself and other acts of his mediation. But there is that which is more general and comprehensive, and in which all the concerns of the glory of God center. And this was that he might gather all things into one in him — that the whole creation, especially that which was to be eternally blessed, should have a new head given to it for its sustenance, preservation, order, honor, and safety. All springs are in him, and all streams are to him, and in and by him to God. Who can express the divine beauty, order, and harmony of all things in their recapitulation in Christ? The union and communion between angels and men, the order of the whole family in heaven and earth, the communication of life, grace, power, mercy, and consolation to the church, the rule and disposal of all things to the glory of God — all depend on this. This glory God designed for his Son incarnate, and it was the greatest and highest that could be communicated to him. For as the apostle observes, all things are put in subjection to him — he only excepted who does so make them subject, that is, God the Father (1 Corinthians 15).

There is no contemplation of the glory of Christ that ought more to affect the hearts of those who believe with delight and joy, than this of the recapitulation of all things in him. One view by faith of him in the place of God as the supreme head of the whole creation, moving, acting, guiding, and disposing of it, will bring spiritual refreshment to a believing soul.

And it will do so the more in that it gives a glorious representation of his divine nature also. For that any mere creature should thus be a head of life, motion, and power — as also of sovereign rule and disposal of the whole new creation, with all things reduced to order thereby — is not only an impious but a foolish imagination.

Did we live more in the contemplation of this glory of Christ and of the wisdom of God in this recapitulation of all things in him, there is not anything of our duty which it would not call to mind, nor any privilege of which it would not give us a sense — as might easily be demonstrated.

3. In particular, the Lord Christ is glorious in this, that the whole breach made on the glory of God in the creation by the entrance of sin is hereby repaired and made up. The beauty and order of the whole creation consisted in its dependence on God by the obedience of its rational part — angels and men. By this the being, the goodness, the wisdom, and the power of God were made manifest. But the beauty of this order was defaced, and the manifestation of the divine perfections to the glory of God eclipsed by the entrance of sin. But all is restored, repaired, and made up in this recapitulation of all things in one new head, Christ Jesus. Indeed, the whole exquisite frame of the divine creation is rendered more beautiful than it was before. Hence the whole of it groans for the interest of each part in this restoration of all things. Whatever there is of order, of beauty, of glory in heaven above or on earth below, it all arises from this new relation of the creation to the Son of God. Whatever is not gathered into one in him, in its place and according to its measure, is under darkness, disorder, and the curse. Hence the Jews have a saying that in the days of the Messiah all things shall be healed — except the serpent, that is the devil, and wicked men who are as his seed.

4. He is glorious in this, in that he is appointed as the only means of putting forth and expressing all the treasures of the infinite wisdom of God toward his creatures. The wisdom of God is absolutely, always, and in all things infinite. God does not and cannot act with more wisdom in one thing than in another — as in the creation of man than in that of any lifeless creature. In the first creation, infinite wisdom was the inseparable companion of infinite power: "How innumerable are your works, O Lord! In wisdom you have made them all." But when the effects of this divine wisdom in their principal beauty and glory were defaced, greater treasures of wisdom were required for their repair. And in this recollection of all things in Christ, God laid them forth to the utmost of whatever he will do in dealing with his creatures; so the apostle expresses it (Ephesians 3:10): "so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places." By the recapitulation of all things into this one head, the manifold, various, unsearchable wisdom of God was made known to the angels themselves. They did not know before of the design and work of God after the entrance of sin. They could not comprehend the wisdom that might repair that loss. They did not know that divine wisdom had another way to take in this — at least they did not know what that way should be. But hereby the manifold wisdom of God, his infinite wisdom in the treasures of it, able by various ways to attain the ends of his glory, was made known to them. In this recollection of all things in Christ, divine wisdom has made known and represented itself in all its stores and treasures to angels and men. In him are hidden, and by him are displayed, all the treasures of wisdom (Colossians 2:3). In this he is glorious and will be so to eternity.

5. He is glorious in this, in that firmness and security are thereby communicated to the whole new creation. The first creation in its order was an exquisite and glorious structure. But everything depending immediately on God by virtue of the principles of its own nature and the law of its obedience, all was brought to ruin by the sin of angels and men. But now everything that belongs to this new creation — even every believer in the world as well as the angels in heaven, all being gathered together in this one head — the whole, and all, and every part and member of it, even every particular believer, is secured from ruin such as befell all things before. In this new head they have an indissoluble consistency.

But enough. I shall dwell on no more instances of this nature, which plentifully offer themselves to us in the Scripture. For who can declare this glory of Christ? Who can speak of these things as he ought? I am so far from designing to set forth the whole of it that I am deeply sensible how little a portion I can comprehend of the least part of it. Nor can I attain any satisfaction in these meditations but what issues in humble admiration.

Finally, the Lord Christ is uniquely and supremely glorious in the gathering together of all things in Himself — after they had been scattered and disordered by sin. The apostle presents this as the most remarkable expression of divine wisdom and God's sovereign pleasure.

He lavished His grace upon us in all wisdom and insight, making known to us the mystery of His will according to His kind intention which He purposed in Him — to bring about the summing up of all things in Christ, things in the heavens and things on the earth (Ephesians 1:8-10).

To understand what the Holy Spirit means in these words — particularly as they bear on the glory of Christ represented in them — several brief observations need to be noted first. It will be necessary to describe briefly the origin of all things in heaven and earth, their original order, the disorder that followed, their restoration in Christ, and the glory of Christ in that restoration.

God alone has all being in Himself. This is why He gives Himself the name 'I AM' (Exodus 3:14). He was eternally all — while everything else that has ever been, is now, or will be was nothing. And when things exist, they exist only as they are from Him, through Him, and for Him (Romans 11:36). Furthermore, His being and His goodness are the same. The goodness of God is the disposition of the divine being to communicate itself in its effects. This then is the primary description of the divine nature: infinite being and goodness in a nature that is intelligent and self-sufficient. As the apostle declares: 'Without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him' (Hebrews 11:6).

Second, in this state of infinite, eternal being and goodness — before any act of wisdom or power outside Himself brought other things into existence — God was and is eternally in Himself all that He will ever be, all that He can be, to eternity. Where there is infinite being and infinite goodness, there is infinite blessedness and happiness, to which nothing can be added. God is always the same — that is His name: 'You are He, and Your years will not come to an end' (Psalm 102:27). All existing things add nothing to God and bring no change to His state. His blessedness, happiness, and self-sufficiency — as well as all His other infinite perfections — were exactly the same before the creation of anything, when there was nothing but Himself, as they are now that He has made all things. The blessedness of God consists in the inexpressible mutual indwelling of the three holy persons in the one nature, with the internal, reciprocal actings of the Father and the Son in the eternal love and delight of the Spirit. Nothing can be added to this, and no change can be made in it by any external work or effect of power. In this, God acts in the perfect knowledge and perfect love of His own perfections, with an infinite rest in them — which is the divine blessedness. This gives us the true understanding of the divine nature before its manifestation in any outward effects: infinite being and goodness, eternally blessed in the knowledge and enjoyment of itself through inconceivable, inexpressible, internal actings that correspond to the manner of its existence, which is in three distinct persons.

Third, this being and goodness of God, by His own will and pleasure working through infinite wisdom and power, produced the creation of all things. In this He communicated a finite, limited, dependent being and goodness to things outside Himself. Since all being and goodness are in Him alone, as was said, it was necessary that the first outward work and effect of the divine nature would be the communication of being and goodness to other things. So when He had given everything its being out of nothing by the word of His power — saying, Let them be, and they were — it is said that He saw everything He had made, and behold, it was very good (Genesis 1). Being and goodness must be the first outward effects of the divine nature, and being wrought by infinite power and wisdom, they reveal to us the glory of God in the creation of all things. Infinite being that is self-sufficient — which is necessary in the first cause and source of all things — infinite goodness to communicate the effects of that being to what did not yet exist, and infinite wisdom and power in that communication, are all gloriously displayed therein.

Fourth, in this original state, all things that were made depended directly on God Himself, with no other head or ruling power standing between them. They received the continuation and preservation of their being through the direct workings of those divine attributes by which they were made, and their dependence on God was grounded in the law implanted in the principles and capacities of their various natures by God Himself.

Fifth, in the beginning, God created the heavens and the earth. He provided Himself with two distinct families of rational creatures who would depend on Him through a law of moral obedience and thereby give Him glory — and He gave them two distinct dwellings suited to their nature and purpose: heaven above and earth below. The earth He appointed as the home of humanity, suited in every way to the constitution of human nature, the preservation of human life, and the purpose of humanity's creation in giving glory to God. Heaven He prepared as the home of the angels, suited in every way to the constitution of their nature, the preservation of their being, and the purpose of their creation in giving glory to God. Just as humanity was given power and dominion over all things below — using them all to the glory of God, so that even these irrational and lifeless things gave God glory through humanity — so the angels had a corresponding dominion over the celestial and ethereal bodies fitted to their dwelling, through the contemplation and use of which God would receive tribute of glory and praise from them as well. To suppose any other race of intelligent creatures beside angels in heaven and humanity on earth is not only without any support in divine testimony, but it disturbs and disorders the entire representation of God's glory given to us in Scripture, and the entire design of His wisdom and grace as set out therein. Intelligent creatures not included in God's government and the mystery of His wisdom in Christ as Scripture reveals them are a fantasy of human imagination — barely deserving to be called sober thinking.

Sixth, this original order of things was beautiful and fitting — which is why everything was declared to be very good. Each of these two families had their own immediate, distinct dependence on God. He was the direct head over them. No other common head was placed between God and them. They were not heads over one another. All communications to them came directly from God Himself. Their unity among themselves consisted in this alone: that all their obedience met and centered in God. So God made the heavens and the earth, and two distinct families in them for Himself.

Seventh, this beautiful order — this union between God's two families — was disturbed, broken, and destroyed by the entrance of sin. Through sin, part of the family above and the entire family below fell away from their dependence on God; ceasing to center in Him as their head, they fell into conflict and enmity among themselves. With the center of their unity removed and lost, nothing remained among them but enmity and confusion. To show that its goodness was gone, God cursed the earth and all that was in it — for it had been placed under humanity, who had now fallen away from Him. He did not curse the heavens, however, which were under the angels — since only some of them had abandoned their dwelling, and the dwelling of the rest was not to be cursed for their sakes. But all of humanity had completely turned away from God.

Eighth, the angels who sinned God rejected utterly and forever, as an example of His severity. The entire human race He would not utterly abandon; instead, He determined to recover and save a remnant according to the election of grace — how He did this in a way consistent with all His divine perfections I have explained elsewhere.

Ninth, He would not restore them to their former state — with two distinct families each in immediate dependence on Himself — though He left them in different and distinct dwellings (Ephesians 3:15). Instead, He would gather them both into one, under a new head, in whom one part would be kept from sinning and the other delivered from the sins already committed.

Tenth, this is what the apostle declares in these words: to bring together all things in Christ — things in the heavens and things on the earth. He expresses it again in Colossians 1:20: to reconcile all things to Himself through Him, whether things on earth or things in heaven. All things had fallen into disorder and confusion through sin; they had broken away from God and fallen into conflict among themselves. God would not restore them to their first order of immediate dependence on His divine perfections. He would no longer maintain them as two distinct families; but in His infinite wisdom and goodness He would gather them together under one common head, on whom they would have their immediate dependence, and be reconciled again with one another.

Eleventh, this new head — in whom God has gathered all things in heaven and earth into one body, one family, on whom all their dependence rests, in whom they all now hold together — is Jesus Christ, the incarnate Son of God (1 Corinthians 11:3; Ephesians 1:21-23). This glory was reserved for Him; no other could be fit for it or worthy of it (Colossians 1:17-20).

Twelfth, to fulfill all the purposes of this new head of God's reunited family, all power in heaven and earth — all fullness of grace and glory — is committed to Him. There is no communication from God, no act of rule toward this family, no supply of virtue, power, grace, or goodness to angels or human beings, except what comes immediately from this new head into whom they have been gathered. In Him they all hold together; on Him they depend; to Him they are subject; in their relationship to Him their peace, unity, and harmony with one another consist. This is the summing up of all things that the apostle intends.

Thirteenth, it is true that He acts differently toward the two parts of the reunited family — angels and human beings — according to their different states and conditions. We needed repair through redemption and grace, which the angels did not; angels were capable of immediate confirmation in glory, which we are not until we reach heaven. Therefore He took on our nature so that it might be repaired — which He did not do with the nature of angels; and He gives us union with Himself through His Spirit, which raises us to a dignity and honor suited to fellowship with the angels in the same family.

This is a brief account of the mysterious work of divine wisdom in the summing up of all things in Jesus Christ — and in this He is transcendently glorious, His glory here being far beyond our ability to comprehend. Yet a few observations may be made to guide us in viewing and contemplating it.

First, He alone was a fit and capable subject for this glory. He alone could bear the weight of it. No mere creature in heaven or earth was fit to be made the head of the entire new creation of God. In none of them could all things hold together. None of them was fit to stand in the place of God in this way — to have all things depend on him and be placed in subjection to him, so that there would be no communication between God and creation except by and through him alone. Therefore, when the Holy Spirit assigns this glory to Him, He describes Him in terms that reveal His unique fitness for it — as He is 'the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power' (Hebrews 1:3); and as He is 'the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created through Him and for Him. He is before all things, and in Him all things hold together' (Colossians 1:15-19). Such a one alone — and no other — was fit to bear and sustain this glory. And the glory of His person is such that it is the blessedness of all creatures to find their center in this glory of His office.

Second, this is the glory God designed for His only incarnate Son — and it gives us a small glimpse into the mystery of God's eternal, wondrous purpose to glorify Himself in the incarnation of Christ. God purposed that His eternal, only begotten Son would become incarnate, take on our nature, and be made man. What was His design in this incomprehensible work of wisdom, love, and power? In the first place, it was certainly for the redemption of the church through the sacrifice of Himself and the other acts of His mediation. But there is something more general and encompassing, in which all the concerns of God's glory find their center. That was His purpose to gather all things into one in Him — so that the whole creation, especially those who would be eternally blessed, would have a new head given to it for its sustenance, preservation, order, honor, and safety. All springs are in Him, and all streams flow to Him, and through Him to God. Who can express the divine beauty, order, and harmony of all things in their summing up in Christ? The union and communion between angels and human beings, the ordered life of the whole family in heaven and earth, the communication of life, grace, power, mercy, and comfort to the church, the governance and direction of all things to the glory of God — all depend on this. This is the glory God designed for His incarnate Son, and it was the greatest and highest that could be communicated to Him. As the apostle notes, all things are placed in subjection to Him — with the one exception of the one who does the subjecting, that is, God the Father (1 Corinthians 15).

There is no contemplation of Christ's glory that ought more to fill the hearts of believers with delight and joy than this — the gathering of all things together in Him. One sight by faith of Him in the place of God, as the supreme head of all creation — moving, directing, guiding, and disposing of it — will bring spiritual refreshment to a believing soul.

And it will do so all the more because it also gives a glorious display of His divine nature. That any mere creature should be a head of life, motion, and power — as well as of sovereign rule and governance over the whole new creation, with all things brought to order through him — is not only an impious idea but a foolish one.

If we lived more in the contemplation of this glory of Christ and of the wisdom of God in this gathering of all things in Him, there is no duty we would fail to be reminded of, and no privilege of which we would not gain a fresh sense — as could easily be demonstrated.

Third, in particular, the Lord Christ is glorious in this: the entire breach made in God's glory in creation by the entrance of sin is hereby repaired and made whole. The beauty and order of the whole creation consisted in its dependence on God through the obedience of its rational part — angels and human beings. Through this, the being, goodness, wisdom, and power of God were made manifest. But the beauty of this order was defaced, and the display of the divine perfections to the glory of God was eclipsed by the entrance of sin. All of it is restored, repaired, and made whole in this gathering of all things under one new head, Christ Jesus. Indeed, the entire intricate structure of divine creation is rendered more beautiful than it was before. And so the whole of creation groans for each part's share in this restoration of all things. Whatever order, beauty, and glory exists in heaven above or on earth below — all of it arises from the new relationship of creation to the Son of God. Whatever is not gathered into one in Him — in its place and in its measure — exists under darkness, disorder, and the curse. The Jews have a saying that in the days of the Messiah all things will be healed — except the serpent (that is, the devil) and the wicked who are as his offspring.

Fourth, He is glorious in this: He is appointed as the only means through which all the treasures of God's infinite wisdom are expressed and displayed to His creatures. The wisdom of God is absolutely, always, and in all things infinite. God does not and cannot act with more wisdom in one thing than in another — no more in creating man than in creating a lifeless creature. In the first creation, infinite wisdom was the inseparable companion of infinite power: 'How many are Your works, O Lord! In wisdom You have made them all.' But when the effects of this divine wisdom were defaced in their chief beauty and glory, still greater treasures of wisdom were called for in their repair. In this gathering of all things in Christ, God poured them out to the fullest extent of everything He will ever do in dealing with His creatures — as the apostle expresses it: 'so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places' (Ephesians 3:10). Through the gathering of all things into this one head, the manifold, varied, and unsearchable wisdom of God was made known even to the angels. Before this, they had not known God's design and work after the entrance of sin. They could not comprehend the wisdom capable of repairing that loss. They did not know that divine wisdom had another course to take — at least they did not know what that course would be. But through this, the manifold wisdom of God — His infinite wisdom in all its resources, capable of reaching the ends of His glory by many and varied means — was made known to them. In this gathering of all things in Christ, divine wisdom has displayed itself in all its fullness to angels and human beings alike. In Him are hidden, and through Him are displayed, all the treasures of wisdom (Colossians 2:3). In this He is glorious, and will be so to eternity.

Fifth, He is glorious in this: firmness and security are thereby given to the whole new creation. The first creation in its order was an exquisite and glorious structure. But because everything depended directly on God through the principles of its own nature and the law of its obedience, all was brought to ruin by the sin of angels and human beings. Now, however, everything belonging to this new creation — every believer in the world as well as the angels in heaven, all gathered together in this one head — is secured from the kind of ruin that overtook all things before. In this new head the whole, and all its parts, and every individual member — even every particular believer — has an indestructible foundation.

But enough. I will dwell on no more examples of this kind, though Scripture offers them in abundance. Who can declare this glory of Christ? Who can speak of these things as they deserve? I am far from attempting to set out the whole of it — I am deeply aware of how small a portion I am able to grasp of even the least part of it. In these meditations I find no satisfaction except what ends in humble wonder.