1Cor 15:24, Eph 1:21, 3:10, 6:12, Col 1:16, 18, 2:10, 15, Tit 3:1 | Barnes | STEP | Verse 24. Then cometh the end . Then is the end; or then is the consummation. It does not mean that the end, or consummation, is to follow that event; but that this will be the ending, the winding up, the consummation of the affairs under the mediatorial reign of Christ. The word end (τελος) denotes, properly, a limit, termination, completion of anything. The proper and obvious meaning of the word here is, that then shall be the end or completion of the work of redemption. That shall have been done which was intended to be done by the incarnation and the work of the atonement; the race shall be redeemed; the friends of God shall be completely recovered; and the administration of the affairs of the universe shall be conducted as they were before the incarnation of the Redeemer. Some understand the word "end" here, however, as a metaphor, meaning "the last, or the rest of the dead;" but this is a forced and improbable interpretation. The word end here may refer to the end of human affairs, or the end of the kingdoms of this world; or it may refer to the end of the mediatorial kingdom of the Redeemer-- the consummation of his peculiar reign and work resulting in the surrender of the kingdom to the Father. The connexion demands the last interpretation, though this involves also the former. When he shall have delivered up . παραδω. This word means, properly, to give near, with , or to any one; to give over, to deliver up. -- Robinson . It is applied to the act of delivering up persons to the power or authority of others--as, e.g., to magistrates for trial and condemnation, ( ;) to lictors, or soldiers, for punishment, ( ;) or to one's enemies, . It is applied also to persons or things delivered over or surrendered, to do or suffer anything, . It is also applied to persons or things delivered over to the care, charge, or supervision of any one, in the sense of giving up, intrusting, committing, . Here the obvious sense is that of surrendering, giving back, delivering up, rendering up that which had been received, implying that an important trust had been received, which was now to be rendered back. And according to this interpretation it means, (1.) that the Lord Jesus had received or been intrusted with an important power or office as Mediator, ; (2.) that he had executed the purpose implied in that trust or commission; and, (3.) that he was now rendering back to God that office or authority which he had received at his hands. As the work had been accomplished which had been contemplated in his design; as there would be no further necessity for mediation when redemption should have been made, and his church recovered from sin and brought to glory, there would be no further need of that peculiar arrangement which had been implied in the work of redemption, and, of course, all the intrustment of power involved in that would be again restored to the hands of God. The idea, says Grotius, is, that he would deliver up the kingdom as the governors of provinces render again or deliver up their commission and authority to the Caesars who appointed them. There is no absurdity in this view. For if the world was to be redeemed, it was necessary that the Redeemer should be intrusted with power sufficient for his work. When that work was done, and there was no further need of that peculiar exercise of power, then it would be proper that it should be restored, or that the government of God should be administered as it was before the work of redemption was undertaken; that the Divinity, or the God-head, as such, should preside over the destinies of the universe. Of course, it will not follow that the Second Person of the Trinity will surrender all power, or cease to exercise government. It will be that power only which he had as Mediator; and whatever part in the administration of the government of the universe he shared as Divine before the incarnation, he will still share, with the additional glory and honour of having redeemed a world by his death. The kingdom . This word means properly dominion, reign, the exercise of kingly power. In the New Testament it means commonly the reign of the Messiah, or the dominion which God would exercise through the Messiah; the reign of God over men by the laws and institutions of the Messiah. . Here it means, I think, evidently, dominion in general. It cannot denote the peculiar administration over the world involved in the work of mediation, for that will be ended; but it means that the empire, the sovereignty, shall have been delivered up to God. His enemies shall have been subdued. His power shall have been asserted. The authority of God shall have been established, and the kingdom, or the dominion, shall be in the hands of God himself; and he shall reign, not in the peculiar form which existed in the work of mediation, but absolutely, and as he did over obedient minds before the incarnation. To God . To God as God; to the Divinity. The Mediator shall have given up the peculiar power and rule as Mediator, and it shall be exercised by God as God. Even the Father . And (και) the Father. The word Father , as applied to God in the Scriptures, is used in two senses: to designate the Father, the first person of the Trinity as distinguished from the Son; and in a broader, wider sense, to denote God as sustaining the relation of a Father to his creatures--as the Father of all. Instances of this use are too numerous to be here particularly referred to. It is in this latter sense, perhaps, that the word is used here--not to denote that the second person of the Trinity is to surrender all power into the hands of the first, or that he is to cease to exercise dominion and control; but that the power is to be yielded into the hands of God as God, i.e., as the universal Father, as the Divinity, without being exercised in any peculiar and special manner by the different persons of the Godhead, as had been done in the work of redemption. At the close of the work of redemption this peculiar arrangement would cease; and God, as the universal Father and Ruler of all, would exercise the government of the world. . When he shall have put down . When he shall have abolished , or brought to nought, all that opposed the reign of God. All rule , etc. All those mighty powers that opposed God and resisted his reign. The words here used do not seem intended to denote the several departments or forms of opposition, but to be general terms, meaning that whatever opposed God should be subdued. They include, of course, the kingdoms of this world; the sins, pride, and corruption of the human heart; the powers of darkness-the spiritual dominions that oppose God on earth and in hell, and death and the grave. All shall be completely subdued, and cease to interpose any obstacles to the advancement of his kingdom and to his universal reign. A monarch reigns when all his enemies are subdued or destroyed; or when they are prevented from opposing his will, even though all should not voluntarily submit to his will. The following remarks of Prof. Bush present a plausible and ingenious view of this difficult passage, and they are, therefore, subjoined here. "If the opinion of the eminent critic, Storr, may be admitted, that the kingdom here said to be delivered up to the Father is not the kingdom of Christ, but the rule and dominion of all adverse powers,--an opinion rendered very probable by the following words: 'when he shall have put down (Gr., done away, abolished) all rule, and all authority and power' -- and , 'till he hath put all enemies under his feet,'--then is the passage of identical import with , referring to precisely the same period:' And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever.' It is therefore, we conceive, but a peculiar mode of denoting the transfer , the making over of the kingdoms of this world from their former despotic and antichristian rulers to the sovereignty of Jesus Christ, the appointed heir and head of all things, whose kingdom is to be everlasting. If this interpretation be correct, we are prepared to advance a step farther, and suggest that the phrase, he shall have delivered up , (Greek, παραδω,) be understood as an instance of the idiom in which the verb is used without any personal nominative, but has reference to the purpose of God as expressed in the Scriptures ; so that the passage may be read, Then cometh the end, (i.e., not the close, the final winding up, but the perfect development, expansion, completion, consummation of the Divine plans in regard to this world,) when the prophetic announcements of the Scriptures require the delivering up (i.e., the making over) of all adverse dominion into the hands of the Messiah, to whose supremacy we are taught to expect that everything will finally be made subject."-- Illustrations of Scripture . A more extended examination of this difficult passage may be seen in Storr's Opuscala, vol. i., pp. 274--282. See also Biblical Repository, vol. iii., pp. 748--755. (a) "kingdom to God"

1 Corinthians 15:24

Verse 24. Then cometh the end. Then is the end; or then is the consummation. It does not mean that the end, or consummation, is to follow that event; but that this will be the ending, the winding up, the consummation of the affairs under the mediatorial reign of Christ. The word end (τελος) denotes, properly, a limit, termination, completion of anything. The proper and obvious meaning of the word here is, that then shall be the end or completion of the work of redemption. That shall have been done which was intended to be done by the incarnation and the work of the atonement; the race shall be redeemed; the friends of God shall be completely recovered; and the administration of the affairs of the universe shall be conducted as they were before the incarnation of the Redeemer. Some understand the word "end" here, however, as a metaphor, meaning "the last, or the rest of the dead;" but this is a forced and improbable interpretation. The word end here may refer to the end of human affairs, or the end of the kingdoms of this world; or it may refer to the end of the mediatorial kingdom of the Redeemer-- the consummation of his peculiar reign and work resulting in the surrender of the kingdom to the Father. The connexion demands the last interpretation, though this involves also the former.

When he shall have delivered up. παραδω. This word means, properly, to give near, with, or to any one; to give over, to deliver up. --Robinson. It is applied to the act of delivering up persons to the power or authority of others--as, e.g., to magistrates for trial and condemnation, (Mt 5:25, Mk 15:1, Lk 20:20;) to lictors, or soldiers, for punishment, (Mt 18:34;) or to one's enemies, Mt 26:15. It is applied also to persons or things delivered over or surrendered, to do or suffer anything, Acts 14:26, 1Cor 13:3, Eph 4:19. It is also applied to persons or things delivered over to the care, charge, or supervision of any one, in the sense of giving up, intrusting, committing, Mt 11:27, 25:14, Lk 4:6, 10:22. Here the obvious sense is that of surrendering, giving back, delivering up, rendering up that which had been received, implying that an important trust had been received, which was now to be rendered back. And according to this interpretation it means,

(1.) that the Lord Jesus had received or been intrusted with an important power or office as Mediator, Mt 18:18;

(2.) that he had executed the purpose implied in that trust or commission; and,

(3.) that he was now rendering back to God that office or authority which he had received at his hands. As the work had been accomplished which had been contemplated in his design; as there would be no further necessity for mediation when redemption should have been made, and his church recovered from sin and brought to glory, there would be no further need of that peculiar arrangement which had been implied in the work of redemption, and, of course, all the intrustment of power involved in that would be again restored to the hands of God. The idea, says Grotius, is, that he would deliver up the kingdom as the governors of provinces render again or deliver up their commission and authority to the Caesars who appointed them. There is no absurdity in this view. For if the world was to be redeemed, it was necessary that the Redeemer should be intrusted with power sufficient for his work. When that work was done, and there was no further need of that peculiar exercise of power, then it would be proper that it should be restored, or that the government of God should be administered as it was before the work of redemption was undertaken; that the Divinity, or the God-head, as such, should preside over the destinies of the universe. Of course, it will not follow that the Second Person of the Trinity will surrender all power, or cease to exercise government. It will be that power only which he had as Mediator; and whatever part in the administration of the government of the universe he shared as Divine before the incarnation, he will still share, with the additional glory and honour of having redeemed a world by his death.

The kingdom. This word means properly dominion, reign, the exercise of kingly power. In the New Testament it means commonly the reign of the Messiah, or the dominion which God would exercise through the Messiah; the reign of God over men by the laws and institutions of the Messiah. Mt 3:2. Here it means, I think, evidently, dominion in general. It cannot denote the peculiar administration over the world involved in the work of mediation, for that will be ended; but it means that the empire, the sovereignty, shall have been delivered up to God. His enemies shall have been subdued. His power shall have been asserted. The authority of God shall have been established, and the kingdom, or the dominion, shall be in the hands of God himself; and he shall reign, not in the peculiar form which existed in the work of mediation, but absolutely, and as he did over obedient minds before the incarnation.

To God. To God as God; to the Divinity. The Mediator shall have given up the peculiar power and rule as Mediator, and it shall be exercised by God as God.

Even the Father. And (και) the Father. The word Father, as applied to God in the Scriptures, is used in two senses: to designate the Father, the first person of the Trinity as distinguished from the Son; and in a broader, wider sense, to denote God as sustaining the relation of a Father to his creatures--as the Father of all. Instances of this use are too numerous to be here particularly referred to. It is in this latter sense, perhaps, that the word is used here--not to denote that the second person of the Trinity is to surrender all power into the hands of the first, or that he is to cease to exercise dominion and control; but that the power is to be yielded into the hands of God as God, i.e., as the universal Father, as the Divinity, without being exercised in any peculiar and special manner by the different persons of the Godhead, as had been done in the work of redemption. At the close of the work of redemption this peculiar arrangement would cease; and God, as the universal Father and Ruler of all, would exercise the government of the world. 1Cor 15:28.

When he shall have put down. When he shall have abolished, or brought to nought, all that opposed the reign of God.

All rule, etc. All those mighty powers that opposed God and resisted his reign. The words here used do not seem intended to denote the several departments or forms of opposition, but to be general terms, meaning that whatever opposed God should be subdued. They include, of course, the kingdoms of this world; the sins, pride, and corruption of the human heart; the powers of darkness-the spiritual dominions that oppose God on earth and in hell, and death and the grave. All shall be completely subdued, and cease to interpose any obstacles to the advancement of his kingdom and to his universal reign. A monarch reigns when all his enemies are subdued or destroyed; or when they are prevented from opposing his will, even though all should not voluntarily submit to his will. The following remarks of Prof. Bush present a plausible and ingenious view of this difficult passage, and they are, therefore, subjoined here. "If the opinion of the eminent critic, Storr, may be admitted,

that the kingdom here said to be delivered up to the

Father is not the kingdom of Christ, but the rule and

dominion of all adverse powers,--an opinion rendered very

probable by the following words: 'when he shall have

put down (Gr., done away, abolished) all rule, and all

authority and power' -- and 1Cor 15:25, 'till he hath

put all enemies under his feet,'--then is the passage of

identical import with Rev 11:15, referring to precisely

the same period:' And the seventh angel sounded; and there

were great voices in heaven, saying, The kingdoms of the

world are become the kingdoms of our Lord and of his Christ;

and he shall reign for ever and ever.' It is therefore, we

conceive, but a peculiar mode of denoting the transfer,

the making over of the kingdoms of this world from

their former despotic and antichristian rulers to the

sovereignty of Jesus Christ, the appointed heir and head of

all things, whose kingdom is to be everlasting. If this

interpretation be correct, we are prepared to advance a

step farther, and suggest that the phrase,

he shall have delivered up, (Greek, παραδω,)

be understood as an instance of the idiom in which the verb

is used without any personal nominative, but has reference

to the purpose of God as expressed in the Scriptures; so

that the passage may be read, Then cometh the end, (i.e., not

the close, the final winding up, but the perfect development,

expansion, completion, consummation of the Divine plans in

regard to this world,) when the prophetic announcements of

the Scriptures require the delivering up (i.e., the making

over) of all adverse dominion into the hands of the

Messiah, to whose supremacy we are taught to expect that

everything will finally be made subject."--

Illustrations of Scripture. A more extended examination of this difficult passage may be seen in Storr's Opuscala, vol. i., pp. 274--282. See also Biblical Repository, vol. iii., pp. 748--755.

(a) "kingdom to God" Dan 7:14,27

Ephesians 1:21

Verse 21. Far above all principality. The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honour. Comp. Php 2:9, Col 2:10. In this beautiful and most important passage, the apostle labours for words to convey the greatness of his conceptions, and uses those which denote the highest conceivable dignity and glory. The main idea is, that God had manifested great power in thus exalting the Lord Jesus, and that similar power was exhibited in raising up the sinner from the death of sin to the life and honour of believing. The work of religion throughout was a work of power; a work of exalting and honouring the dead, whether dead in sin or in the grave; and Christians ought to know the extent and glory of the power thus put forth in their salvation. The word rendered "far above"-- υπερανω--is a compound word, meaning high above, or greatly exalted. He was not merely above the ranks of the heavenly beings, as the head; he was not one of their own rank, placed by office a little above them, but he was infinitely exalted over them, as of different rank and dignity. How could this be if he were a mere man, or if he were an angel? The word rendered "principality" --αρχης--means, properly, the beginning; and then the first, the first place, power, dominion, pre-eminence, rulers, magistrates, etc. It may refer here to any rank and power, whether among men or angels, and the sense is, that Christ is exalted above all.

And power. It is not easy to distinguish between the exact meaning of the words which the apostle here uses. The general idea is, that Christ is elevated above all ranks of creatures, however exalted, and by whatever name they may be known. As in this he refers to the "world that is to come," as well as this world, it is clear that there is a reference here to the ranks of the angels, and probably he means to allude to the prevailing opinion among the Jews, that the angels are of different orders. Some of the Jewish rabbis reckon four, others ten orders of angels, and they presume to give them names according to their different ranks and power. But all this is evidently the result of mere fancy. The Scriptures hint, in several places, at a difference of rank among the angels, but the sacred writers do not go into detail. It may be added that there is no improbability in such a subordination, but it is rather to be presumed to be true. The creatures of God are not made alike; and difference of degree and rank, as far as our observation extends, everywhere prevails. On this verse Rom 8:38.

Dominion. Gr., Lordship.

And every name that is named. Every creature of every rank.

Not only in this world. Not only above all kings, and princes, and rulers of every grade and rank on earth

But also in that which is to come. This refers undoubtedly to heaven. The meaning is, that he is supreme over all.

(b) "above all principality" Php 2:9

Ephesians 3:10

Verse 10. To the intent. Greek, "that"--ινα. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the Divine character which could be obtained only in connexion with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the Divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man.

That now. The word now--νυν--is wanting in the Vulgate, Syriac, and Arabic; and is omitted by many of the Fathers. See Koppe. If it is to be retained, it means that this display is to be made under the gospel. "Now, since the Messiah is come; now, under the Christian dispensation, this revelation is to be made to distant worlds."

Unto the principalities and powers. To the angelic hosts--the intelligent beings that surround the throne of God. Eph 1:21.

By the Church. By the incarnation of the Redeemer to save it; by the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by all the graces and beauties which that redeemed church will evince on earth and in heaven.

The manifold wisdom of God. Literally, much-variegated. It means the greatly-diversified wisdom. It does not mean merely that there was great wisdom, but that the wisdom shown was diversified and varied; like changing, variegated colours. There was a "beautiful and well-ordered variety of dispensations" towards that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the Church is sanctified, guided, and brought to glory. The wisdom thus shown is like the ever-varying beauty of changing clouds, when the sun is reflected on them at evening. Each aspect is full of beauty. One bright cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.

Ephesians 6:12

Verse 12. For we wrestle. Gr., "The wrestling to us ;" or, "There is not to us a wrestling with flesh and blood." There is undoubtedly here an allusion to the ancient games of Greece, a part of the exercises in which consisted in wrestling. 1Cor 9:25, and following. The Greek word here used--παλη--denotes a wrestling; and then a struggle, fight, combat, here it refers to the struggle or combat which the Christian is to maintain--the Christian warfare.

Not with flesh and blood. Not with men. Gall 1:16. The apostle does not mean to say that Christians had no enemies among men that opposed them, for they were exposed often to fiery persecution; nor that they had nothing to contend with in the carnal and corrupt propensities of their nature, which was true of them then as it is now; but that their main controversy was with the invisible spirits of wickedness that sought to destroy them. They were the source and origin of all their spiritual conflicts, and with them the warfare was to be maintained.

But against principalities. There can be no doubt whatever that the apostle alludes here to evil spirits. Like good angels, they were regarded as divided into ranks and orders, and were supposed to be under the control of one mighty leader. Eph 1:21. It is probable that the allusion here is to the ranks and orders which they sustained before their fall, something like which they may still retain. The word principalities refers to principal rulers, or chieftains.

Powers. Those who had power, or to whom the name of powers was given. Milton represents Satan as addressing the fallen angels in similar language :-- "Thrones, dominations, princedoms, virtues, powers."

Against the rulers of the darkness of this world. The rulers that preside over the regions of ignorance and sin with which the earth abounds. Eph 2:2 Darkness is an emblem of ignorance, misery, and sin; and no description could be more accurate than that of representing these malignant spirits as ruling over a dark world. The earth--dark, and wretched, and ignorant, and sinful--is just such a dominion as they would choose, or as they would cause; and the degradation and woe of the heathen world are just such as foul and malignant spirits would delight in. It is a wide and a powerful empire. It has been consolidated by ages. It is sustained by all the authority of law; by all the omnipotence of the perverted religious principle; by all the reverence for antiquity; by all the power of selfish, corrupt, and base passions. No empire has been so extended, or has continued so long, as that empire of darkness; and nothing on earth is so difficult to destroy. Yet the apostle says that it was on that kingdom they were to make war. Against that, the kingdom of the Redeemer was to be set up; and that was to be overcome by the spiritual weapons which he specifies. When he speaks of the Christian warfare here, he refers to the contest with the powers of this dark kingdom. He regards each and every Christian as a soldier to wage war on it in whatever way he could, and wherever he could attack it. The contest, therefore, was not primarily with men, or with the internal corrupt propensities of the soul; it was with this vast and dark kingdom that had been set up over mankind. I do not regard this passage, therefore, as having a primary reference to the struggle which a Christian maintains with his own corrupt propensities. It is a warfare on a large scale with the entire kingdom of darkness over the world. Yet, in maintaining the warfare, the struggle will be with such portions of that kingdom as we come in contact with, and will actually relate

(1.) to our own sinful propensities--which are a part of the kingdom of darkness;

(2.) with the evil passions of others--their pride, ambition, and spirit of revenge--which are also a part of that kingdom;

(3) with the evil customs, laws, opinions, employments, pleasures of the world--which are also a part of that dark kingdom;

(4) with error, superstition, false doctrine--which are also a part of that kingdom; and

(5) with the wickedness of the heathen world--the sins of benighted nations ---also a part of that kingdom. Wherever we come in contact with evil--whether in our own hearts or elsewhere--there we are to make war.

Against spiritual wickedness. Marg., "or wicked spirits." Literally, "the spiritual things of wickedness;" but the allusion is undoubtedly to evil spirits, and to their influences on earth.

In high places, εντοιςεπουρανιοις, "in celestial, or heavenly places." The same phrase occurs in Eph 1:3, 2:6, where it is translated, "in heavenly places." The word (επουρανιοις) is used of those that dwell in heaven, Mt 18:35, Php 2:10; of those who come from heaven, 1Cor 15:48, Php 3:21; of the heavenly bodies--the sun, moon, and stars, 1Cor 15:40. Then the neuter plural of the word is used to denote the heavens; and then the lower heavens, the sky, the air, represented as the seat of evil spirits. Eph 2:2. This is the allusion here. The evil spirits are supposed to occupy the lofty regions of the air, and thence to exert a baleful influence on the affairs of man. What was the origin of this opinion it is not needful here to inquire. No one can prove, however, that it is incorrect. It is against such spirits, and all their malignant influences, that Christians are called to contend. In whatever way their power is put forth--whether in the prevalence of vice and error; of superstition and magic arts; of infidelity, atheism, or antinomianism; of evil customs and laws; of pernicious fashions and opinions, or in the corruptions of our own hearts, we are to make war on all these forms of evil, and never to yield in the conflict.

(1) "flesh" "blood and flesh" (a) "against powers" Rom 8:38 (*) "world" "The rulers of this dark world" (2) "spiritual wickedness" "wicked spirits" (3) "high places" "heavenly" (+) "places" "in heavenly things"

Colossians 1:16

Verse 16. For by him were all things created. This is one of the reasons why he is called "the image of God," and the "firstborn." He makes God known to us by his creative power, and by the same power in creation shows that he is exalted over all things as the Son of God. The phrase which is here used by the apostle is universal. He does not declare that he created all things in the spiritual kingdom of God, or that he arranged the events of the gospel dispensation, as Socinians suppose, (see Crellius;) but that everything was created by him. A similar form of expression occurs in Jn 1:3. Jn 1:3. There could not possibly be a more explicit declaration, that the universe was created by Christ, than this. As if the simple declaration in the most comprehensive terms were not enough, the apostle goes into a specification of things existing in heaven and earth, and so varies the statement, as if to prevent the possibility of mistake.

That are in heaven. The division of the universe into "heaven and earth" is natural and obvious, for it is the one that is apparent. See Gen 1:1. Heaven, then, according to this division, will embrace all the universe, except the earth; and will include the heavenly bodies and their inhabitants, the distant worlds, as well as heaven, more strictly so called, where God resides. The declaration then is, that all things that were in the worlds above us were the work of his creative power.

And that are in earth. All the animals, plants, minerals, waters, hidden fires, etc. Everything which the earth contains.

Visible and invisible. We see but a small part of the universe. The angels we cannot see. The inhabitants of distant worlds we cannot see. Nay, there are multitudes of worlds which, even with the best instruments, we cannot see. Yet all these things are said to have been created by Christ.

Whether they be thrones. Whether those invisible things be thrones. The reference is to the ranks of angels, called here thrones, dominions, etc. Eph 1:21. The word "thrones" does not occur in the parallel place in Ephesians; but there can be no doubt that the reference is to an order of angelic beings, as those to whom dominion and power were entrusted. The other orders enumerated here are also mentioned in Eph 1:21.

All things were created by him. The repetition, and the varied statement here, are designed to express the truth with emphasis, and so that there could not be the possibility of mistake or misapprehension. Jn 1:1; Jn 1:2; Jn 1:3. The importance of the doctrine, and the fact that it was probably denied by false teachers, or that they held philosophical opinions that tended to its practical denial, are the reasons why the apostle dwells so particularly on this point.

And for him. For his glory; for such purposes as he designed. There was a reference to himself in the work of creation, just as when a man builds a house it is with reference to some important purposes which he contemplates, pertaining to himself. The universe was built by the Creator to be his own property; to be the theatre on which he would accomplish his purposes, and display his perfections. Particularly the earth was made by the Son of God to be the place where he would become incarnate, and exhibit the wonders of redeeming love. There could not be a more positive declaration than this, that the universe was created by Christ; and, if so, he is Divine. The work of creation is the exertion of the highest power of which we can form a conception, and is often appealed to in the Scriptures by God to prove that he is Divine, in contradistinction from idols. If, therefore, this passage be understood literally, it settles the question about the divinity of Christ. Accordingly, Unitarians have endeavoured to show that the creation here referred to is a moral creation; that it refers to the arrangement of affairs in the Christian church, or to the kingdom of God on earth, and not to the creation of the material universe. This interpretation has been adopted even by Grotius, who supposes that it refers to the arrangement by which all things are fitted up in the new creation, and by which angels and men are reconciled. By the "things in heaven and in earth" some Unitarian expositors have understood the Jews and the Gentiles, who are reconciled by the gospel; others, by the "things in heaven" understand the angels, and by the "things on earth" men, who are brought into harmony by the gospel plan of salvation. But the objections to this interpretation are insuperable.

(1.) The word created is not used in this sense properly, and cannot be. That it may mean to arrange, to order, is true; but it is not used in the sense of reconciling, or of bringing discordant things into harmony. To the great mass of men, who have no theory to support, it would be understood in its natural and obvious sense, as denoting the literal creation.

(2.) The assertion is, that the "creative" power of Christ was exerted on "all things." It is not in reference to angels only, or to men, or to Jews, or to Gentiles; it is in relation to "everything in heaven and in earth ;" that is, to the whole universe. Why should so universal a declaration be supposed to denote merely the intelligent creation?

(3.) With what propriety, or in what tolerable sense, can the expression, "things in heaven and things in earth," be applied to the Jews and Gentiles? In what sense can it be said that they are "visible and invisible?" And, if the language could be thus used, how can the fact that Christ is the means of reconciling them be a reason why he should be called "the image of the invisible God?"

(4.) If it be understood of a moral creation, of a renovation of things, of a change of nature, how can this be applied to the angels? Has Christ created them anew? Has he changed their nature and character? Good angels cannot need a spiritual renovation; and Christ did not come to convert fallen angels, and to bring them into harmony with the rest of the universe.

(6.) The phrase here employed, of "creating all things in heaven and in earth," is never used elsewhere to denote a moral or spiritual creation. It appropriately expresses the creation of the universe. It is language strikingly similar to that used by Moses, Gen 1:1; and it would be so understood by the great mass of mankind. If this be so, then Christ is Divine, and we can see in this great work a good reason why he is called "the image of the invisible God," and why he is at the head of the universe--the firstborn of the creation. It is because, through him, God is made known to us in the work of creation; and because, being the great Agent in that work, there is a propriety that he should occupy this position at the head of all things.

(d) "by him were all" Jn 1:3 (a) "by him and for him" Rom 11:36

Colossians 1:18

Verse 18. And he is the head of the body, the Church. Eph 1:22; Eph 5:23.

Who is the beginning. In all things--alike in the work of creation and in the church. He is the fountain of authority and power, and commences everything that is designed to uphold the order of the universe, and to save the world.

The firstborn from the dead. At the head of those who rise from their graves. This does not mean, literally, that he was the first who rose from the dead, for he himself raised up Lazarus and others, and the bodies of saints arose at his crucifixion; but it means that he had the pre-eminence among them all; he was the most illustrious of those who will be raised from the dead, and is the head over them all. Especially, he had this pre-eminence in the resurrection in this respect, that he was the first who rose from death to immortality. Others who were raised undoubtedly died again. Christ rose to die no more. 1Cor 15:20.

That in all things. Marg., among all. The Greek will bear either construction, and either will accord with the scope of the apostle's remarks. If the former, it means that he is at the head of all things--the universe; if the latter, that he is chief among those who rose from the dead. Each of these is true; but the scope of the passage seems rather to require us to understand this of everything, and to mean that all the arrangements respecting him were such as to give him supremacy over the universe.

He might have the pre-eminence. Gr., might be first πρωτευων. That is, might be first in rank, dignity, honour, power. He has the pre-eminence

(1.) as over the universe which he has formed--as its Creator and Proprietor;

(2.) as chief among those who shall rise from the dead--since he first rose to die no more, and their resurrection depends on him;

(3.) as head of the church--all synods, councils, and governments being subject to him, and he alone having a right to give law to his people; and

(4.) in the affections of his friends--being in their affections and confidence superior to all others.

(c) "head of the body" Eph 5:23 (*) "beginning" "chief" (d) "the first born from the dead" 1Cor 15:20 (1) "in all things" "among all"

Colossians 2:10

Verse 10. And ye are complete in him. Having no need, for the purposes of salvation, of any aid to be derived from the philosophy of the Greeks, or the traditions of the Jews. All that is necessary to secure your salvation is to be found in the Lord Jesus. There is a completion, or a filling up, in him, so as to leave nothing wanting. This is true in respect

(1.) to the wisdom which is needful to guide us;

(2.) the atonement to be made for sin;

(3.) the merit by which a sinner can be justified; and

(4.) the grace which is needful to sustain us in the trials, and to aid us in the duties of life. 1Cor 1:30. There is no necessity, therefore, that we should look to the aid of philosophy, as if there was a defect in the teachings of the Saviour; or to human strength, as if he were unable to save us; or to the merits of the saints, as if those of the Redeemer were not sufficient to meet all our wants. The sentiment advanced in this verse would overthrow the whole papal doctrine of the merits of the saints, and, of course, the whole doctrine of papal "indulgences."

Which is the head. Eph 1:21; Eph 1:22.

(a) "complete in him" Heb 5:9 (b) "head of all" 1Pet 3:22 on Eph. i. 21, 22.

Colossians 2:15

Verse 15. And having spoiled. Plundered; as a victorious army does a conquered country. Col 2:8. The terms used in this verse are all military; and the idea is, that Christ has completely subdued our enemies by his death. A complete victory was achieved by his death, so that everything is now in subjection to him, and we have nothing to fear.

Principalities and powers. Eph 1:21; Eph 6:12. The "principalities and powers" here referred to, are the formidable enemies that had held man in subjection, and prevented his serving God. There can be no doubt, I think, that the apostle refers to the ranks of fallen, evil spirits which had usurped a dominion over the world. Jn 12:31; Eph 2:2. The Saviour, by his death, wrested the dominion from them, and seized upon what they had captured, as a conqueror seizes upon his prey. Satan and his legions had invaded the earth, and drawn its inhabitants into captivity, and subjected them to their evil reign. Christ, by his death, subdues the invaders, and recaptures those whom they had subdued.

He made a show of them openly. As a conqueror, returning from a victory, displays in a triumphal procession the kings and princes whom he has taken, and the spoils of victory. This was commonly done when a "triumph" was decreed for a conqueror. On such occasions, it sometimes happened that a considerable number of prisoners were led along amidst the scenes of triumph. 2Cor 2:14. Paul says that this was now done "openly"--that is, it was in the face of the whole universe; a grand victory; a glorious triumph over all the powers of hell. It does not refer to any public procession or display on the earth; but to the grand victory as achieved in view of the universe, by which Christ, as a conqueror, dragged Satan and his legions at his triumphal car. Comp. Rom 16:20.

Triumphing over them in it. Marg., "or, himself." Either "by the cross," or "by himself." Or, it may mean, as Rosenmuller suggests, that "God Col 2:12 triumphed over these foes in him; i.e., in Christ." The sense is substantially the same, that this triumph was effected by the atonement made for sin by the Redeemer. See the word triumph explained in the 2Cor 2:14. The meaning of all this is, that since Christ has achieved for us such a victory, and has subdued all the foes of man, we should not be led captive, but should regard ourselves as freemen. We should not be made again the slaves of custom, or habit, or ritual observances, or superstitious rites, or anything whatever that has its origin in the kingdom of darkness. We are bound to assert and to use our freedom, and should not allow any hostile power, in the form of philosophy or false teaching of any kind, to plunder or "spoil" us, Col 2:8. The Christian is a freeman. His great Captain has subdued all his enemies, and we should not allow them again to set up their dark empire over our souls. The argument of the apostle in these verses Col 2:13-15 is derived from what Christ has done for us. He mentions four things.

(1.) He has given us spiritual life;

(2.) he has forgiven all our trespasses;

(3.) he has blotted out or abolished the "ordinances" that were against us; and

(4.) he has triumphed over all our foes. From all this he infers Col 2:16, seq. that we should not be made captive or subdued by any of the rights of superstition, or any of the influences of the kingdom of darkness.

(a) "having spoiled" Ps 68:18, Isa 53:12, Lk 10:18, 11:22, Jn 12:31 Heb 2:14 (1) "in it" "himself"

Titus 3:1

Titus CHAPTER 3

ANALYSIS OF THE CHAPTER.

THIS chapter comprises the following subjects :--

(1.) Titus was to instruct his hearers to be subject to lawful authority, and in general to manifest meekness and gentleness towards all classes of men, Tit 3:1, 2.

(2.) A reason is assigned why they should do this, Tit 3:3-8. They who were Christians were once, indeed, like others, disobedient and unholy; they were regardless of law, and gave free indulgence to their evil propensities, but they had been redeemed for a better purpose, and it was the design of God in redeeming them, that they should manifest every kind of virtue.

(3.) Titus was to avoid foolish questions, and contentions, and strifes about the law, Tit 3:9.

(4.) He who was a heretic was to be rejected after suitable admonitions, Tit 3:10,11.

(5.) Paul directs Titus to come to him at Nicopolis, and to bring Zenas and Apollos with him, Tit 3:12-14.

(6.) He closes with the customary salutations, Tit 3:15.

Verse 1. Put them in mind to be subject, etc. See the duty here enjoined, explained Rom 13:1, seq.

Principalities and powers. See these words explained Rom 8:38. The word here rendered powers, (εξουσιαις,) is not, indeed, the same as that which is found there, (δυναμεις,) but the same idea is conveyed. Comp. Eph 1:21.

To obey magistrates. That is, to obey them in all that was not contrary to the word of God. Rom 13:1, seq.; Acts 4:19, Acts 4:20.

To be ready to every good work. To be prepared for (ετοιμους); prompt to perform all that is good. Php 4:8. A Christian should be always ready to do good as far as he is able. He should not need to be urged, or coaxed, or persuaded, but should be so ready always to do good that he will count it a privilege to have the opportunity to do it.

(a) "subject" Rom 13:1