16. By him (év attd). Rev., in Him. In is not instrument- al but local ; not denying the instrumentality, but putting the fact of creation with reference to its sphere and centre. Jn
Cu. 1] THE EPISTLE TO THE COLOSSIANS. 469
Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. Jn Christ is a very common phrase with Paul to express the Church’s re- lation to Him. Thus “one body im Christ,’ Rom. xii. 5; “‘fellow-workers in Jesus Christ,” Rom. xvi. 3. Compare Rom. ENLD (vis 1 Corti, 30'stiv: 15, ete:
All things (7a wdvra). The article gives a collective sense —the all, the whole universe of things. Without the article it would be add things severally.
Were created (éxric9n). See on John i. 3. The aorist tense, denoting a definite historical event.
Visible—invisible. Not corresponding to earthly and heav- enly. There are visible things in heaven, such as the heavenly bodies, and invisible things on earth, such as the souls of men.
Thrones, dominions, principalities, powers (Ipévos, Kv- peoTntes, apyal, €Eovoia). Compare Eph. i. 21; iii. 10; vi. 12; 1 Cor. xv. 24; Rom. viii. 38; Col. ii. 10,15; Tit. iii, 1. In Tit. iil. 1, they refer to earthly dignities, and these are probably included in 1 Cor. xv. 24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities (apxal) and powers (éfovciat) occur to- gether, principalities always precedes, and that ddvapis power (see Eph. i. 21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expres- sions things on earth, and not only in this world in the parallel passage, Eph. i. 21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Eph. iii. 10; vi. 12; Col. ii. 15. The passage is aimed at the angel-worship of the Colossians (see In- troduction) ; showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is
470 WORD STUDIES IN THE NEW TESTAMENT. [Cu. I,
the sole mediator. Compare Heb. i. 5-14, where the ideas of the Son as Creator and as Lord of the angels are also com- bined.* Zhrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Apoc. iv. 4, Spdvos thrones, A. V. seats, and see note. Thrones here prob- ably means the enthroned angels. Dominions or dominations, also Eph. i. 21. Principalities or princedoms. In Rom. viii. 38, this occurs without powers which usually accompanies it.
All things (7a wavra). Recapitulating. Collectively as be- fore.
Were created (éxricrtas). Rev., correctly, have been created. The perfect tense instead of the aorist, as at the beginning of the verse. ‘ The latter describes the definite, historical act of creation; the former the continuous and present relations of creation to the Creator” (Lightfoot). So Johni. 3. “ With- out Him did not any thing come into being (éyévero, aorist) which hath come into being ” (and exists, yéyover, see note).
By Him and for Him (60 avtod Kai eis adtov). Rev., bet- ter, through Him and unto Him. See on Rom. xi. 86. Compare in Him at the beginning of the verse. There Christ was rep- resented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Cor. viii. 6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Apoe. xxii. 13; and Heb. ii. 10; “for whose sake (80 dv) and through whose agency (ov od) are all things.” Rev., “for whom and through whom.” See also Eph. i. 10, 23; iv. 10; Philip. ii. 9-11; 1 Cor. xv. 28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him.