The possible dangers of that profound truth, which has always been more in harmony with Eastern than with Western modes of thought, are averted by the next preposition used, "all things have been created _through_ Him." That presupposes the full, clear demarcation between creature and creator, and so on the one hand extricates the person of the Firstborn of all creation from all risk of being confounded with the universe, while on the other it emphasizes the thought that He is the medium of the Divine energy, and so brings into clear relief His relation to the inconceivable Divine nature. He is the image of the invisible God, and accordingly, _through_ Him have all things been created. The same connection of ideas is found in the parallel passage in the Epistle to the Hebrews, where the words, "_through_ Whom also He made the worlds," stand in immediate connection with "being the effulgence of His glory."
But there remains yet another relation between Him and the act of creation. "_For_ Him" they have been made. All things come from and tend towards Him. He is the Alpha and the Omega, the beginning and the ending. All things spring from His will, draw their being from that fountain, and return thither again. These relations which are here declared of the Son, are in more than one place declared of the Father. Do we face the question fairly--what theory of the person of Jesus Christ explains that fact?
But further, His existence before the whole creation is repeated, with a force in both the words, "He is," which can scarcely be given in English. The former is emphatic--He Himself--and the latter emphasizes not only pre-existence, but absolute existence. "He _was_ before all things" would not have said so much as "He _is_ before all things." We are reminded of His own words, "Before Abraham was, I am."
"In Him all things consist" or hold together. He is the element in which takes place and by which is caused that continued creation which is the preservation of the universe, as He is the element in which the original creative act took place of old. All things came into being and form an ordered unity in Him. He links all creatures and forces into a co-operant whole, reconciling their antagonisms, drawing all their currents into one great tidal wave, melting all their notes into music which God can hear, however discordant it may sometimes sound to us. He is "the bond of perfectness," the key-stone of the arch, the centre of the wheel.
Such, then, in merest outline is the Apostle's teaching about the Eternal Word and the Universe. What sweetness and what reverential awe such thoughts should cast around the outer world and the providences of life! How near they should bring Jesus Christ to us! What a wonderful thought that is, that the whole course of human affairs and of natural processes is directed by Him who died upon the cross! The helm of the universe is held by the hands which were pierced for us. The Lord of Nature and the Mover of all things is that Saviour on whose love we may pillow our aching heads.
We need these lessons to-day, when many teachers are trying hard to drive all that is spiritual and Divine out of creation and history, and to set up a merciless law as the only God. Nature is terrible and stern sometimes, and the course of events can inflict crushing blows; but we have not the added horror of thinking both to be controlled by no will. Christ is King in either region, and with our elder brother for the ruler of the land, we shall not lack corn in our sacks, nor a Goshen to dwell in. We need not people the void, as these old heretics did, with imaginary forms, nor with impersonal forces and laws--nor need we, as so many are doing to-day, wander through its many mansions as through a deserted house, finding nowhere a Person who welcomes us; for everywhere we may behold our Saviour, and out of every storm and every solitude hear His voice across the darkness saying, "It is I; be not afraid."