Speaking of the earthly and the heavenly, created by the Word that became incarnate in Jesus Christ, Paul lists "thrones, dominions, principalities, and powers." What does he mean? Later Christian tradition looks at these names as names of "angelic ranks," that is, as names of certain mysterious levels of the angelic hierarchy. But this understanding of the apostle's words is connected with...
Speaking of the earthly and the heavenly, created by the Word that became incarnate in Jesus Christ, Paul lists "thrones, dominions, principalities, and powers." What does he mean? Later Christian tradition looks at these names as names of "angelic ranks," that is, as names of certain mysterious levels of the angelic hierarchy. But this understanding of the apostle's words is connected with the development of that area of theology called angelology. Medieval theologians loved to reason about the structure of the angelic world, though their experience of contact with this world hardly surpassed what is reflected in the Bible. The authors of the biblical books, however, do not speak very much about angels.
It is different with the authors of gnostic texts, which sometimes resemble later theosophical writings. They spoke much and readily about angels and the angelic world, but in the overwhelming majority of cases their colorful and lengthy descriptions were the fruit of their own mystical and poetic imagination. Gnostic theosophy, however, was by no means close to Paul: after all, he had received a fully traditional rabbinic education from a teacher who was by no means inclined toward gnostic fantasies. And one should hardly look in Paul's letters for any "teaching" about the angelic hierarchy.
But this does not mean at all that the apostle was alien to any mention of the realities of the spiritual world. Listing "the heavenly and the earthly," he speaks of them as well. True, they have nothing to do with any "angelic hierarchy" or any gnostic constructions. By "thrones" Paul most likely has in mind that Throne of glory so vividly described in chapter 6 of the Book of Isaiah, although it is by no means mentioned only there. In the Book of Daniel there is a colorful description of how the Messiah, called in the text of the book the "Son of Man," is brought to this Throne (Dan. 7:13-14).
If we also recall that the rabbinic tradition of the Gospel era speaks of the Throne of glory as created before the creation of the world, Paul's words about "thrones" fit well into the context not only of Holy Scripture, but also of the Tradition of his age. The same can be said of "principalities," though here one has to speak more of Greek philosophy than of rabbinic tradition. By "principalities," or more precisely by what the corresponding Greek word translated this way denotes, are meant the primary causes and moving forces of the universe that make it what it is, both as a whole and in its particulars.
As is evident, Paul, acquainted not only with rabbinic tradition but also with Greek philosophy, interpreted both in the light of the new Christian revelation he had received.
As for "dominions" and "powers," here the matter is most likely not heavenly, but earthly. Both words refer to realities connected with earthly authority and earthly states: in the first case the matter may concern both authority and the territory over which that authority extends, while in the second it concerns rather the source of authority that establishes a certain state order where this authority extends, such being the meaning of the corresponding Greek words. As is evident, Paul correlates the Throne of glory with earthly thrones, and the cosmic first causes and principalities with the sources of earthly power, thereby illustrating his words about the incarnate Word by whom all things were created.
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1:2 The saints - This word expresses their union with God.And brethren - This, their union with their fellow - Christians.
1:3 We give thanks - There is a near resemblance between this epistle, and those to the Ephesians and Philippians.
1:5 Ye heard before - I wrote to you. In the word of truth, of the gospel - The true gospel preached to you.
1:6 It bringeth forth fruit in all the world - That is, in every place where it is preached. Ye knew the grace of God in truth - Truly experienced the gracious power of God.
1:7 The fellowservant - Of Paul and Timotheus.
1:8 Your love in the Spirit - Your love wrought in you by the Spirit.
1:9 We pray for you - This was mentioned in general, Col 1:3, but now more particularly.That ye may be filled with the knowledge of his will - Of his revealed will. In all wisdom - With all the wisdom from above.And spiritual understanding - To discern by that light whatever agrees with, or differs from, his will.
1:10 That, knowing his whole will, ye may walk worthy of the Lord, unto all pleasing - So as actually to please him in all things; daily increasing in the living, experimental knowledge of God, our Father, Saviour, Sanctifier.
1:11 Strengthened unto all patience and longsuffering with joyfulness - This is the highest point: not only to know, to do, to suffer, the whole will of God; but to suffer it to the end, not barely with patience, but with thankful joy.
1:12 Who, by justifying and sanctifying us, hath made us meet for glory.
1:13 Power detains reluctant captives, a kingdom cherishes willing subjects. His beloved Son - This is treated of in the fifteenth and following verses. Col 1:15
1:14 In whom we have redemption - This is treated of from the middle of Col 1:18. The voluntary passion of our Lord appeased the Father's wrath, obtained pardon and acceptance for us, and, consequently, dissolved the dominion and power which Satan had over us through our sins. So that forgiveness is the beginning of redemption, as the resurrection is the completion of it.
1:15 Who is - By describing the glory of Christ, and his pre - eminence over the highest angels, the apostle here lays a foundation for the reproof of all worshippers of angels. The image of the invisible God - Whom none can represent, but his only begotten Son; in his divine nature the invisible image, in his human the visible image, of the Father. The first begotten of every creature - That is, begotten before every creature; subsisting before all worlds, before all time, from all eternity.
1:16 For - This explains the latter part of the preceding verse. Through implies something prior to the particles by and for; so denoting the beginning, the progress, and the end.Him - This word, frequently repeated, signifies his supreme majesty, and excludes every creature. Were created all things that are in heaven - And heaven itself. But the inhabitants are named, because more noble than the house. Invisible - The several species of which are subjoined. Thrones are superior to dominions; principalities, to powers. Perhaps the two latter may express their office with regard to other creatures: the two former may refer to God, who maketh them his chariots, and, as it were, rideth upon their wings.
1:17 And he is before all things - It is not said, he was: he is from everlasting to everlasting. And by him all things consist - The original expression not only implies, that he sustains all things in being, but more directly, All things were and are compacted in him into one system. He is the cement, as well as support, of the universe. And is he less than the supreme God?
1:18 And - From the whole he now descends to the most eminent part, the church. He is the head of the church - Universal; the supreme and only head both of influence and of government to the whole body of believers. Who is - The repetition of the expression {Col 1:15} points out the entrance on a new paragraph. The beginning - Absolutely, the Eternal. The first begotten from the dead - From whose resurrection flows all the life, spiritual and eternal, of all his brethren. That in all things - Whether of nature or grace. He might have the pre - eminence - Who can sound this depth?
1:19 For it pleased the Father that all fulness - All the fulness of God. Should dwell in him - Constantly, as in a temple; and always ready for our approach to him.
1:20 Through the blood of the cross - The blood shed thereon. Whether things on earth - Here the enmity began: therefore this is mentioned first. Or things in heaven - Those who are now in paradise; the saints who died before Christ came.
1:21 And you that were alienated, and enemies - Actual alienation of affection makes habitual enmity. In your mind - Both your understanding and your affections. By wicked works - Which continually feed and increase inward alienation from, and enmity to, God. He hath now reconciled - From the moment ye believed.
1:22 By the body of his flesh - So distinguished from his body, the church. The body here denotes his entire manhood.Through death - Whereby he purchased the reconciliation which we receive by faith. To present you - The very end of that reconciliation. Holy - Toward God. Spotless - In yourselves.Unreprovable - As to your neighbour.
1:23 If ye continue in the faith - Otherwise, ye will lose all the blessings which ye have already begun to enjoy.And be not removed from the hope of the gospel - The glorious hope of perfect love. Which is preached - Is already begun to be preached to every creature under heaven.