Luk 10:18, Act 26:18, Col 1:18-20 | Barnes | STEP | Verse 18. I beheld Satan , &c. Satan here denotes evidently the prince of the devils who had been cast out by the seventy disciples, for the discourse was respecting their power over evil spirits. Lightening is an image of rapidity or quickness . I saw Satan fall quickly or rapidly--as quick as lightning. The phrase "from heaven" is to be referred to the lightning, and does not mean that he saw Satan fall from heaven , but that he fell as quick as lightning from heaven or from the clouds. The whole expression then may mean, "I saw at your command devils immediately depart, as quick as the flash of lightning. I gave you this power-- I saw it put forth--and I give also now, in addition to this, the power to tread on serpents," &c. (u) "Satan as lightning"

Luke 10:18

Verse 18. I beheld Satan, &c. Satan here denotes evidently the prince of the devils who had been cast out by the seventy disciples, for the discourse was respecting their power over evil spirits. Lightening is an image of rapidity or quickness. I saw Satan fall quickly or rapidly--as quick as lightning. The phrase "from heaven" is to be referred to the lightning, and does not mean that he saw Satan fall from heaven, but that he fell as quick as lightning from heaven or from the clouds. The whole expression then may mean, "I saw at your command devils immediately depart, as

quick as the flash of lightning. I gave you this power--

I saw it put forth--and I give also now, in addition

to this, the power to tread on serpents," &c.

(u) "Satan as lightning" Rev 12:8,9

Acts 26:18

Verse 18. To open their eyes. To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph 1:18.

And to turn them from darkness to light. From the darkness of heathenism and sin, to the light and purity of the gospel. Darkness in an emblem of ignorance and of sin; and the heathen nations are often represented as sitting in darkness. Mt 4:16; Jn 1:4; Jn 1:6.

And from the power of Satan. From the dominion of Satan. Comp. Col 1:13, 1Pet 2:9; Jn 12:31; Jn 16:11. Satan is thus represented as the prince of this world; the ruler of the darkness of this world; the prince of the power of the air, etc. The heathen world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will.

Unto God. To the obedience of the one living and true God.

That they may receive forgiveness of sins. Through the merits of that Saviour who died; that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favour and mercy of God. Acts 2:38.

And inheritance. An heirship, or lot, (κληρον;) that they might be entitled to the privileges and favours of the children of God. Acts 20:32.

Which are sanctified. Among the saints; the children of God. Acts 20:32.

(b) "open their eyes" Isa 35:5, 42:7, Eph 1:18 (c) "turn them" Lk 1:79, Jn 8:12, 2Cor 4:6, 1Pet 2:9 (d) "power of Satan" Col 1:13 (e) "forgiveness of sins" Lk 1:77, Eph 1:7, Col 1:14 (f) "inheritance" Eph 1:11, Col 1:12, 1Pet 1:4 (g) "sanctified" Jn 17:17, Acts 20:32, 1Cor 1:30, Rev 21:27 (h) "faith" Eph 2:8, Heb 11:6

Colossians 1:18-20

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" Verse 19. For it pleased the Father. The words, "the Father," are not in the original, but they are not improperly supplied. Some word must be understood; and as the apostle, in Col 1:12, referred to "the Father" as having a claim to the thanks of his people for what he had done, and as the great favour for which they ought to be thankful is that which he immediately specifies the exaltation of Christ---it is not improper to suppose that this is the word to be understood here. The meaning is, that he chose to confer on his Son such a rank, that in all things he might have the preeminence, and that there might be in him "all fulness." Hence, by his appointment, he was the agent in creation, and hence he is placed over all things as the head of the church.

That in him should all fulness dwell. That in him there should be such dignity, authority, power, and moral excellence as to be fitted to the work of creating the world, redeeming his people, and supplying everything needful for their salvation. On the word fulness, Jn 1:14, Jn 1:16. Comp. Rom 11:12; Rom 11:25; Gall 4:4; Eph 1:23; Eph 3:19; Col 2:9. This is to us a most precious truth. We have a Saviour who is in no respect deficient in wisdom, power, and grace to redeem and save us. There is nothing necessary to be done in our salvation which he is not qualified to do; there is nothing which we need to enable us to perform our duties, to meet temptation, and to bear trial, which he is not able to impart. In no situation of trouble and danger will the church find that there is a deficiency in him; in no enterprise to which she can put her hands will there be a lack of power in her great Head to enable her to accomplish what he calls her to. We may go to him in all our troubles, weaknesses, temptations, and wants, and may be supplied from his fullness--just as, if we were thirsty, we might go to an ocean of pure water and drink.

(e) "in Him should" Jn 1:16 Verse 20. And having made peace. Marg., making. The Greek will bear either. The meaning is, that by his atonement he produces reconciliation between those who were alienated from each other. Eph 2:14. It does not mean here that he had actually effected peace by his death, but that he had laid the foundation for it; he had done that which would secure it.

Through the blood of his cross. By his blood shed on the cross. That blood, making atonement for sin, was the means of making reconciliation between God and man. On the meaning of the word blood, as used in this connexion, Rom 3:25.

By him to reconcile all things to himself. On the meaning of the word reconcile, Mt 5:24, Rom 5:10, 2Cor 5:18. When it is said that "it pleased the Father by Christ to reconcile all things to himself," the declaration must be understood with some limitation.

(1.) It relates only to those things which are in heaven and earth --for those only are specified. Nothing is said of the inhabitants of hell, whether fallen angels, or the spirits of wicked men who are there.

(2.) It cannot mean that all things are actually reconciled for that never has been true. Multitudes on earth have remained alienated from God, and have lived and died his enemies.

(3.) It can mean then, only, that he had executed a plan that was adapted to this; that if fairly and properly applied, the blood of the cross was fitted to secure entire reconciliation between heaven and earth. There was no enemy which it was not fitted to reconcile to God; there was no guilt, now producing alienation, which it could not wash away.

Whether they be things in earth, or things in heaven. That is, to produce harmony between the things in heaven and in earth; so that all things shall be reconciled to him, or so that there shall be harmony between heaven and earth. The meaning is not that "the things in heaven" were alienated from God, but that there was alienation in the universe which affected heaven, and the object was to produce again universal concord and love. Substantially the same sentiment is found in Eph 1:10. Eph 1:10. Much has been written on the meaning of this expression, and a great variety of opinions have been entertained of it. It is best, always, unless necessity require a different interpretation, to take words in their usual signification. If that rule be adopted here, "things in heaven" will refer to God and the angels, and perhaps may include the principles of the Divine government. "Things on earth" will embrace men, and the various things on earth which are now at variance with God and with heaven. Between these, it is designed to produce harmony by the blood of the cross, or by the atonement. As in heaven nothing is wrong; as it is not desirable that anything should be changed there, all the change that is to take place, in order to produce reconciliation, is to be on the part of men and the things of this world. The only effect of the blood of the atonement on the "things" of heaven, in effecting the reconciliation, is to render it consistent for God to be at peace with sinners. The effect on earth is to dispose the sinner to a willingness to be reconciled; to lead him to lay aside his enmity; to change his heart; and to effect a change in the views and principles prevailing on earth which are now at variance with God and his government. When this shall be done there will be harmony between heaven and earth, and an alienated world will be brought into conformity with the laws and government of the Creator.

(1) "having made" "making" (a) "peace" Eph 2:14-16