Sabbath School Week

Read for This Week’s Study

Gen. 1:26, 27; Col. 1:13–19; John 1:1–3; Eph. 1:22; 1 Cor. 12:12–27; 1 Cor. 4:9; Rom. 6:3, 4.

Memory Text:

“He [Christ] is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist” (Colossians 1:15–17, NKJV).

With this week’s lesson, we resume our consideration of Colossians (see Lessons 1 and 2). In Lesson 2, Thursday, we saw that in Colossians 1:9–12, Paul prays for believers in Colossae, asking that they may live in a way pleasing to God. In verses 12 and 13, he contrasts two realms: that of light and of darkness, “the kingdom of light” (Col. 1:12, NIV) and “the dominion of darkness” (Col. 1:13, NIV). God the Father has qualified us to share in the eternal inheritance of the realm of light, delivered us from the power of darkness, and “transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Col. 1:13, 14, ESV).

In other words, it is in Jesus, the person of Jesus, who is also God our Creator, that we have redemption. He worked out our redemption for us, and by faith in Him we have been moved from the realm of darkness into the kingdom of His beloved Son.

This week we will look at one of the most comprehensive and sublime statements about Jesus in the New Testament. What does it mean that Jesus is “the image of the invisible God,” yet also “the firstborn over all creation” (Col. 1:15, NIV)?

*Study this week’s lesson to prepare for Sabbath, February 21.

Supplemental EGW Notes

Lucifer in heaven, before his rebellion, was a high and exalted angel, next in honor to God’s dear Son. His countenance, like those of the other angels, was mild and expressive of happiness. His forehead was high and broad, showing a powerful intellect. His form was perfect; his bearing noble and majestic. A special light beamed in his countenance and shone around him brighter and more beautiful than around the other angels; yet Christ, God’s dear Son, had the preeminence over all the angelic host. He was one with the Father before the angels were created. Lucifer was envious of Christ, and gradually assumed command which devolved on Christ alone.
The great Creator assembled the heavenly host, that He might in the presence of all the angels confer special honor upon His Son. The Son was seated on the throne with the Father, and the heavenly throng of holy angels was gathered around them. The Father then made known that it was ordained by Himself that Christ, His Son, should be equal with Himself; so that wherever was the presence of His Son, it was as His own presence. The word of the Son was to be obeyed as readily as the word of the Father. His Son He had invested with authority to command the heavenly host. Especially was His Son to work in union with Himself in the anticipated creation of the earth and every living thing that should exist upon the earth. His Son would carry out His will and His purposes but would do nothing of Himself alone. The Father’s will would be fulfilled in Him.
Lucifer was envious and jealous of Jesus Christ. Yet when all the angels bowed to Jesus to acknowledge His supremacy and high authority and rightful rule, he bowed with them; but his heart was filled with envy and hatred. . . .
Angels that were loyal and true sought to reconcile this mighty, rebellious angel to the will of his Creator. They justified the act of God in conferring honor upon Christ, and with forcible reasoning sought to convince Lucifer that no less honor was his now than before the Father had proclaimed the honor which He had conferred upon His Son. They clearly set forth that Christ was the Son of God, existing with Him before the angels were created; and that He had ever stood at the right hand of God, and His mild, loving authority had not heretofore been questioned; and that He had given no commands but what it was joy for the heavenly host to execute. They urged that Christ’s receiving special honor from the Father, in the presence of the angels, did not detract from the honor that Lucifer had heretofore received. The angels wept. They anxiously sought to move him to renounce his wicked design and yield submission to their Creator; for all had heretofore been peace and harmony. . . . Lucifer refused to listen.—Lift Him Up, p. 18.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

When we look in the mirror or at a photograph, we see an image of ourselves, but it is a flat, two-dimensional portrayal. In some respects, a sculpture gives a clearer idea yet still falls far short of the living, breathing, animated reality. The biblical concept of image, while sometimes referring to these lesser representations, suggests something broader still.

Read Genesis 1:26, 27; Genesis 5:3; 1 Corinthians 15:49; 2 Corinthians 3:18; and Hebrews 10:1. Summarize the various meanings of “image” in these passages. How might they differ from the description of Jesus as the image of God?

Human beings were created to be as much like God as possible—physically, spiritually, relationally, and functionally. Still, they reflect God’s image in certain aspects only, and sin has damaged even that. But Jesus enables us to “see” the invisible God. “He who has seen Me,” Jesus said, “has seen the Father” (John 14:9, NKJV). He is “the exact imprint” of God’s nature (Heb. 1:3, ESV). He is God’s thought made audible and God’s character made visible.

Read Matthew 11:27 and John 1:1, 2, 14, 18. Why is Jesus uniquely able to reveal the Father?

Note other ways in which Jesus described His relation to God the Father:

• “My Father has been working until now, and I have been working” (John 5:17, NKJV).

• “I and My Father are one” (John 10:30, NKJV).

• “No one comes to the Father except through Me” (John 14:6, NKJV).

Jesus also repeatedly described Himself in an absolute sense in terms of God’s name: “I AM” (see Exod. 3:14); “I am the bread of life” (John 6:35); “I am the light of the world” (John 8:12); “I am the good shepherd” (John 10:11, 14); “I am the resurrection, and the life” (John 11:25); “I am in the Father, and the Father in me” (John 14:11); and “Before Abraham was, I am” (John 8:58).

If Jesus were anyone other than God Himself, what would it mean except that the Father sent some created being to die for us? Why is that so radically, and crucially, different from God Himself, in the Person of Christ, dying for us?

Supplemental EGW Notes

As a personal being, God has revealed Himself in His Son. The outshining of the Father’s glory, “and the express image of his person” (Hebrews 1:3), Jesus, as a personal Saviour, came to the world. As a personal Saviour He ascended on high. As a personal Saviour He intercedes in the heavenly courts. Before the throne of God in our behalf ministers “one like unto the Son of man” (Revelation 1:13).
Christ, the Light of the world, veiled the dazzling splendor of His divinity and came to live as a man among men, that they might, without being consumed, become acquainted with their Creator. Since sin brought separation between man and his Maker, no man has seen God at any time, except as He is manifested through Christ.
“I and my Father are one,” Christ declared (John 10:30). “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son and he to whomsoever the Son will reveal Him” (John 10:30; Matthew 11:27).
Christ came to teach human beings what God desires them to know. In the heavens above, in the earth, in the broad waters of the ocean, we see the handiwork of God. All created things testify to His power, His wisdom, His love. Yet not from the stars or the ocean or the cataract can we learn of the personality of God as it was revealed in Christ.
God saw that a clearer revelation than nature was needed to portray both His personality and His character. He sent His Son into the world to manifest, so far as could be endured by human sight, the nature and the attributes of the invisible God. . . .
Taking humanity upon Him, Christ came to be one with humanity, and at the same time to reveal our heavenly Father to sinful human beings. He who had been in the presence of the Father from the beginning, He who was the express image of the invisible God, was alone able to reveal the character of the Deity to mankind. He was in all things made like unto His brethren. He became flesh even as we are. He was hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He shared the lot of men; yet He was the blameless Son of God. . . . Tender, compassionate, sympathetic, ever considerate of others, He represented the character of God, and was constantly engaged in service for God and man.
The theme of redemption will employ the minds and tongues of the redeemed through everlasting ages. The reflection of the glory of God will shine forth forever and ever from the Saviour’s face.—Reflecting Christ, p. 39.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

In the New Testament, the terms “firstborn” and “first begotten” almost always refer to Jesus (see Luke 2:7, Rom. 8:29, Heb. 1:6, Rev. 1:5), including both occurrences in Colossians. But even when it refers to others, it does not necessarily mean the one born chronologically first. The biblical concept of the “firstborn” emphasizes the special relationship a son bears to his father, regardless of birth order. Also, there are instances of younger sons being more prominent: Isaac, Jacob, and Joseph, to name a few.

David, though the youngest of eight sons, is anointed king (1 Sam. 16:10–13), and through the psalmist God said, “I will make him My firstborn, the highest of the kings of the earth” (Ps. 89:27, NKJV). He also tells Moses, “Israel is my firstborn son” (Exod. 4:22, ESV). In this sense, then, the term connotes first in terms of preeminence.

Read Colossians 1:15–17. What reasons does Paul give for Jesus being called “the firstborn over all creation” (NKJV)?

Clearly, Paul does not mean to suggest that Jesus was the first being created. In fact, he categorically excludes that possibility. Twice, in two different ways, he says Jesus created all things. They were created by Him and for Him (Col. 1:16). In both cases, Jesus is indicated as the personal agent through whom God carried out the process of Creation (see also Eph. 3:9, John 1:1–3, Rev. 4:11).

Paul’s statement is as comprehensive as possible. All means all—spatially (heaven and earth), ontologically (visible and invisible), and functionally (thrones, dominions, principalities, powers). The latter terms normally refer to angelic beings (see Eph. 3:10, Eph. 6:12). As if to make sure he cannot be misunderstood, Paul also indicates that Jesus existed “before all things” (Col. 1:17). The Greek expression can mean precedence in rank as well as in time, but in every other instance in Paul’s writings, it refers to time (see, for example, 1 Cor. 2:7, Gal. 1:17, Eph. 1:4).

Another reason Paul gives for Jesus’ preeminence is that “all things are held together in him” (Col. 1:17, NET). The Greek word (synistēmi) literally means “bring together” or “unite.” Jesus is the unifying factor of the universe, not only because of His role as Creator but also because He is the Redeemer.

God, the Creator, died for us. What could our works add to that? Why is the idea that our works could add to what Christ has done already for us blasphemous?

Supplemental EGW Notes

The Son of God came to the world as a restorer. He was the Way, the Truth, and the Life. Every word He uttered was spirit and life. He spoke with authority, conscious of His power to bless humanity, and deliver the captives bound by Satan; conscious also that by His presence He could bring to the world fullness of joy. He longed to help every oppressed and suffering member of the human family, and show that it was His prerogative to bless, not to condemn.
It was no robbery for Christ to do the works of God; for this was the purpose He came from heaven to fulfill, and for this the treasures of eternity were at His command. In the disposal of His gifts He was to know no control. He passed by the self-exalted, the honored, and the rich, and mingled with the poor and oppressed, bringing into their lives a brightness, a hope, and an aspiration they had never before known. He pronounced a blessing on all who should suffer for His sake, declaring: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” . . .
Christ distinctly appropriated to Himself the right to authority and allegiance. “Ye call me Master and Lord,” He said, “and ye say well; for so I am.” “One is your Master, even Christ.” Thus He maintained the dignity that belonged to His name, and the authority and power He possessed in heaven.
There were occasions when He spoke with the dignity of His own true greatness. “He that hath ears to hear,” He said, “let him hear.” In these words He was only repeating the command of God, when from His excellent glory the Infinite One had declared, “This is my beloved Son, in whom I am well pleased; hear ye him.” Standing amid the frowning Pharisees, who sought to make their own importance felt, Christ did not hesitate to compare Himself with the most distinguished representative men who had walked the earth, and to claim preeminence above them all.
Jonah was one of these men, held in high estimation by the Jewish nation. . . . As Christ recalled to the minds of His hearers, Jonah’s message and his instrumentality in saving that people, He said: “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.”
Christ knew that the Israelites regarded Solomon as the greatest king that ever wielded a scepter over an earthly kingdom. . . . Yet Christ declared: . . . “Behold, a greater than Solomon is here.”—Lift Him Up, p. 37.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Ephesians 1:22 and Colossians 2:10. What does “head” mean in these passages? What does Paul mean when he calls Jesus the “head of the church” (Eph. 5:23)?

It is natural to speak of the head in a metaphorical sense in reference to a leadership position, as reflected in countless languages across the globe. We find similar use throughout the Old and New Testaments. Notice how “head” is used in the following verses:

1. Exodus 18:25—Moses chose “able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.”

2. Numbers 31:26—“the heads of the fathers’ houses” (ESV).

3. Deuteronomy 28:13—God will make Israel “the head, and not the tail” if they will obey Him.

4. Isaiah 7:8—“For the head of Syria is Damascus, and the head of Damascus is Rezin.”

5. Hosea 1:11—“The children of Judah and the children of Israel shall . . . appoint for themselves one head” (NKJV).

6. Micah 3:9—“You heads of the house of Jacob and rulers of the house of Israel” (NKJV).

7. 1 Corinthians 11:3—“The head of every man is Christ.”

Thus, Christ as the head of the church provides leadership, guidance, and nourishment for the church’s unity and growth (see Col. 2:19).

Read 1 Corinthians 12:12–27. Here also Paul describes the church as a “body.” What other aspects of the church are conveyed by this metaphor?

Just as the body cannot live without the head, when a part of the body is lost or injured, life can be much more difficult. We often don’t recognize how important something is until we lose it.

If you had to give up a limb or an eye, what would you choose? What does this tell you about how vital each person is as a member of the church?

Supplemental EGW Notes

Since His ascension Christ has carried forward His work on the earth by chosen ambassadors, through whom He speaks to the children of men and ministers to their needs. The great Head of the church superintends His work through the instrumentality of men ordained by God to act as His representatives.
The position of those who have been called of God to labor in word and doctrine for the upbuilding of His church is one of grave responsibility. In Christ’s stead they are to beseech men and women to be reconciled to God, and they can fulfill their mission only as they receive wisdom and power from above.
Christ’s ministers are the spiritual guardians of the people entrusted to their care. Their work has been likened to that of watchmen. In ancient times sentinels were often stationed on the walls of cities, where, from points of vantage, they could overlook important posts to be guarded, and give warning of the approach of an enemy. Upon their faithfulness depended the safety of all within. At stated intervals they were required to call to one another, to make sure that all were awake and that no harm had befallen any. The cry of good cheer or of warning was borne from one to another, each repeating the call till it echoed round the city. . . .
It is the privilege of the watchmen on the walls of Zion to live so near to God, and to be so susceptible to the impressions of His Spirit, that He can work through them to tell men and women of their peril and point them to the place of safety. Faithfully are they to warn them of the sure result of transgression, and faithfully are they to safeguard the interests of the church. At no time may they relax their vigilance. . . . In trumpet tones their voices are to be lifted, and never are they to sound one wavering, uncertain note. . . .
He who serves under the bloodstained banner of Immanuel will have that to do which will call for heroic effort and patient endurance. But the soldier of the cross stands unshrinkingly in the forefront of the battle. . . . He realizes his need of strength from above. The victories that he gains . . . cause him to lean more and more heavily on the Mighty One. Relying upon that Power, he is enabled to present the message of salvation so forcibly that it vibrates in other minds. . . .
It is by seeing Him who is invisible that strength and vigor of soul are gained and the power of earth over mind and character is broken.—Lift Him Up, p. 288.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.