Daily Devotionals

Mornings and Evenings with Jesus

Devotional: May 16th

For it pleased the Father that in him should all fulness dwell. - Colossians 1:19.

CONCERNING this fulness we may observe that it may be characterized as human, divine, and mediatorial. First, As human, the Saviour had in him a fulness of personal qualifications to prepare him for his work and office. Of these mention is made by the Prophet Isaiah:-“And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord, and shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears.” Thus the Spirit is given without measure unto him.

Secondly, As divine, he possessed the fulness of divine perfections. If there be any truth or meaning in the Bible, omnipotence, omniscience, omnipresence, holiness, goodness, and truth are all attributes of him who was laid in a manger and who died on the cross, for “in him dwelt all the fulness of the Godhead bodily;” and indeed, unless he was divine as well as human, he could not have an all-sufficiency in his work to obtain eternal redemption for us,-of efficacy in his blood to wash away all our offences, and of power in his arm to succour and preserve us. But all this he possesses; and he will ultimately bring all his people to himself in glory, where they shall be filled with eternal satisfaction and enjoyment.

Thirdly, He possessed a fulness as mediator. He had a fulness of communicative grace. Paul said to the Galatians, “Christ hath redeemed us from the curse of the law, being made a curse for us. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” For we may observe that one design of the Saviour’s sacrifice was to lodge the whole dispensation of the Spirit-in its miraculous gifts, in its ordinary operations, and in its enlightening, sanctifying, comforting, and sealing influences- in the hands of the Redeemer, and to annex the administration of it to his office forever. Therefore the apostle said to the Jews, “Him being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear.” “God hath exalted him at his own right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins.” “He received gifts for men. even for the rebellious also, that the Lord God might dwell among them.” “He ascended far above all heavens, that he might fill all things.” “The Father loveth the Son, and hath given all things into his hand.”

Hence we may compare his fulness with the fulness of the saints, for there is a fulness ascribed even to them in the Scriptures. Stephen is said to be “full of faith and of the Holy Ghost.” Paul tells the Romans that they were “filled with all knowledge and goodness;” and he tells the Philippians that they were “filled with all the fruits of righteousness, which are by Jesus Christ, to the praise and glory of God.” But there is an immense difference between his fulness and their fulness. Their fulness is but as a lamp; while his fulness is a sun, always shining with undiminished rays. Their fulness is a vessel, while his is a fountain, always flowing and always full. They have some things in them good, while he has every thing in him that is excellent. All that is in them is defective; every thing in him is complete. They have only enough for themselves; he has enough for others and for all, enough for evermore.

The grace of God that bringeth Salvation. - Titus 2:11.

IT is of the gospel the Apostle here speaks. Observe its name: “the grace of God.” This is a name often applied to it in the Scripture, as for instance, we read, “This is the true grace of God wherein we stand.” “Receive not the grace of God in vain.” “It is a good thing that the heart he established with grace.” This designation of it is intended chiefly to remind us of its source, as it could only arise from the good pleasure of his goodness. Surely we contributed nothing towards this dispensation by our desert, or preparations to receive it, or desires after it. The gospel also reveals and testifies of the grace of God. This is the communication it makes concerning his treatment of a world of rebels: that “God sent not his Son into the world to condemn the world, but that the world through him might be saved.” Herein he shows us the “exceeding riches of his grace, in his kindness towards us through Jesus Christ.”

Observe its subject. The gospel is not employed on a trifle. Its infinite importance is to be inferred from the subject it brings, which is salvation. This is a blessing we can never too highly extol. It is called “a great salvation.” Other salvations have been produced by an exertion of Divine power only, but this was achieved by nothing less than the incarnation, sufferings, and death of the Son of God. Those were for the body, this for the soul; they were for time, this for eternity. We can look into Blackstone to know how to save our property; into Galen to know how to save our health; into Seneca to know how to save our reputation.

Yet, if we would attain a knowledge of the way to obtain the salvation of our souls in the day of the Lord Jesus with eternal glory, we must come to the Scripture. Here are the “words of eternal life,” which “show unto men the way of salvation.” I am expiring, here is a remedy; I am in bondage, here is redemption; I am perishing, here is “balm in Gilead” and a physician; I am destitute, here is “the bread of life;” naked, here is Christ’s “robe of righteousness;” poor, here are “unsearchable riches;” I am nothing, here I can “possess all things,” and exclaim, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.”