[2.The Doctrine of Christ.

(1) His SALVATION AND REDEMPTION of us all (Colossians 1:13-14).

(2) His NATURE AS THE IMAGE OF THE INVISIBLE GOD, the creator and sustainer of all things heavenly and earthly (Colossians 1:15-17).

(3) His HEADSHIP OF THE CHURCH (Colossians 1:18).

(4) His MEDIATION, reconciling all to God, first generally stated, then applied especially to the Colossians (Colossians 1:19-23).]

(13-23) In this we have the great characteristic section of this Epistle, distinguished from corresponding parts of the Epistle to the Ephesians by the explicit and emphatic stress laid upon the divine majesty of Christ. It corresponds very closely with the remarkable passage opening the Epistle to the Hebrews. In the Epistles of the preceding group, to the Corinthians, Galatians, and Romans, chief and almost exclusive prominence is given to the universal mediation of Christ, as justifying and sanctifying all the souls of men. In these Epistles (this truth being accepted) we pass on to that which such universal mediation necessitates--the conception of Christ as the Head of all created being, and as the perfect manifestation of the Godhead. The former is the key-note of the Ephesian Epistle; the latter is dominant here, although the former remains as an undertone; as also in the great passage of the Epistle to the Philippians (Colossians 2:6-11), speaking of Him as "in the form of God," and having "the Name which is above every name." The especial reason for St. Paul's emphatic assertion of the great truth here we see in the next chapter. But it is clear that it comes naturally in the order of revelation, leading up to the full doctrine of, "the Word" in St. John. As the spiritual meaning of the Resurrection, the great subject of the first preaching, had to be sought in the Atonement, so the inquiry into the possibility of an universal Atonement led back to the Incarnation, and to Christ as pre-existent from "the beginning" in God.

(13, 14) We enter on this great passage, as is natural, and accordant with St. Paul's universal practice, through that living and practical truth of our redemption in Christ Jesus, which in the earlier Epistles he had taught as the one thing needful (1Corinthians 2:2).

(13) Who hath delivered us from the power of darkness.--"Delivered" is "rescued," properly applied to dragging a person out of battle or the jaws of danger. "The power of darkness" (see Luke 22:53) is, of course, the power of evil, permitted (see Luke 4:6) to exist, but in itself a usurped tyranny (as Chrysostom expresses it), not a true "kingdom. Salvation is, first of all, rescue from the guilt and bondage of sin, to which man has given occasion by his own choice, but which, once admitted, he cannot himself break. It is here described in its first origination from the love of the Father. "God so loved the world, that He gave His only begotten Son."

And hath translated us . . .--The word "translated" is a word properly applied to the transplanting of races, and the settlement of them in a new home. Salvation, begun by rescue, is completed by the settlement of the rescued captives in the new kingdom of Christ. The two acts, indeed, are distinct, but inseparable. Thus baptism is at once "for the remission of sins" and an "entrance into the kingdom of God."

His dear Son.--The original is far more striking and beautiful. It is, "The Son of His love," corresponding to "the beloved" of the parallel passage in the Ephesian Epistle (Colossians 1:6), but perhaps going beyond it. God is love; the Son of God is, therefore, the "Son of His love," partaking of and manifesting this His essential attribute.

In whom we have . . .--This verse corresponds verbally with Ephesians 1:7, where see Note. From the love of the Father, the first cause of salvation, we pass to the efficient cause in the redemption and propitiation of the Son.

Colossians 1:15-17 pass from Christ as our Mediator to Christ as He is in Himself from all eternity, "the image of the invisible God," and as He is from the beginning of time, the creator and sustainer of all things in heaven and earth. What was before implied is now explicitly asserted; what was before emphatic ally asserted is now taken for granted, and made the stepping-stone to yet higher and more mysterious truth.

Verse 13. - Who (sc. the Father) rescued us from the dominion of the darkness, and translated us into the kingdom of the Son of his love (Ephesians 5:8; Ephesians 6:12; Romans 7:14-8:4; 1 Corinthians 15:56, 57; 1 Thessalonians 1:9, 10; 1 Peter 2:9; 1 John 1:5-7; 1 John 2:7-11). To "rescue" (ῤύομαι: 1 Thessalonians 1:10; Romans 7:24; 2 Corinthians 1:10; 2 Timothy 4:17, 18, - to be carefully distinguished from other Greek verbs rendered "deliver") implies the evil state of the rescued, the superior power of the rescuer, and a conflict issuing in deliverance. St. Paul repeatedly associates the figure of darkness with the language of warfare (Ephesians 6:12; Romans 13:12; 1 Thessalonians 5:8; comp. John 1:5, R.V. margin). "Dominion of darkness" - same as "dominion of Satan" (Acts 26:18). Αξουσία, as distinguished from δύναμις ("power," vers. 11, 29), is "right," "authority" (comp. 1 Corinthians 9:4-6; John 1:12;. 17:2): the power of Satan is not mere external force, but takes the form of established and (as it were) legalized dominion (1 Corinthians 15:56; Luke 4:6; John 12:31). "The darkness" is precisely opposed to "the light" (ver. 12), being the region of falsehood and hatred, whether in this world or outside of it, where Satan rules (Ephesians 6:12; Ephesians 5:8, 11; 2 Corinthians 4:4; 1 John 2:8-11; Matthew 8:12; Luke 22:53; John 3:19, 20; John 12:35). To "translate" (μεθίστημι) is to remove from one place, office, etc., to another; Josephus ('Ant.,' 9:11, 1) uses it of the deportation of the Israelites by the Assyrian king. The Father, rescuing his captive children, brings them "into the kingdom of the Son of his love." Here we touch the central and governing idea of this Epistle, that of the supreme lordship of Christ (vers. 15-20; Colossians 2:6, 10, 19, etc.); and this passage affords a clue which will, we trust, guide us through some of the greatest difficulties which follow. (On "the kingdom of the Son," comp. Ephesians 1:20-23; Philippians 2:6-11; Romans 14:9; 1 Corinthians 8:6; 1 Corinthians 15:24 28; Hebrews 1:1-4; Hebrews 2:5-10; Revelation 1:5-7, 18; Revelation 5, etc.; John 5:22-27; John 17:2; John 18:36; Matthew 25:31-46; Matthew 28:18-20.) Only here and in Ephesians 5:5; 2 Timothy 4:1, 18; 1 Corinthians 15:24, 25, does the apostle speak of the kingdom as Christ's; otherwise as God's (and future). The "Son of his love" is not simply the "beloved Son" (Ephesians 1:6; Matthew 3:17, etc.), but the representative and depositary of his love: "Who is his love made manifest" (Augustine, Lightfoot; see ver. 2, note; John 3:16; John 17:26; 1 John 4:8, 9, 14-16; Ephesians 2:4; Titus 3:4-6; Romans 5:8), being at once our "Redeemer King "(ver. 13, 14) and the" Image of the invisible God" (ver. 15).

1:9-14 The apostle was constant in prayer, that the believers might be filled with the knowledge of God's will, in all wisdom. Good words will not do without good works. He who undertakes to give strength to his people, is a God of power, and of glorious power. The blessed Spirit is the author of this. In praying for spiritual strength, we are not straitened, or confined in the promises, and should not be so in our hopes and desires. The grace of God in the hearts of believers is the power of God; and there is glory in this power. The special use of this strength was for sufferings. There is work to be done, even when we are suffering. Amidst all their trials they gave thanks to the Father of our Lord Jesus, whose special grace fitted them to partake of the inheritance provided for the saints. To bring about this change, those were made willing subjects of Christ, who were slaves of Satan. All who are designed for heaven hereafter, are prepared for heaven now. Those who have the inheritance of sons, have the education of sons, and the disposition of sons. By faith in Christ they enjoyed this redemption, as the purchase of his atoning blood, whereby forgiveness of sins, and all other spiritual blessings were bestowed. Surely then we shall deem it a favour to be delivered from Satan's kingdom and brought into that of Christ, knowing that all trials will soon end, and that every believer will be found among those who come out of great tribulation.Who hath delivered us from the power of darkness,.... That is, from the power of Satan; see Acts 26:18, who, though once an angel of light, is now darkness itself, and is reserved in chains of darkness; he is a ruler of the darkness of this world; his kingdom is a kingdom of darkness; and he blinds the minds of them that believe not, keeps them in darkness, and increases the natural darkness of their minds; he delights in works of darkness, and tempts men to them; and his everlasting state and portion will be blackness of darkness: his power over men, in a state of unregeneracy, which he usurps, and is suffered to exercise, is very great; he works effectually in them, and leads them captive at his will; and nothing less than the power of God, who is stronger than the strong man armed, can deliver out of his hands; and which is at least one part of the mercy for which thanks are here given; See Gill on Luke 22:53; with the Jews, one of the names of Satan is "darkness" (e). Moreover, the darkness of sin, ignorance, and unbelief, with which God's elect, while in a state of nature, are surrounded, and, as it were shut up and imprisoned, so that they have not the least spark of true spiritual light and knowledge, may be also meant; under the power of which they are to such a degree, that they know nothing of God in Christ, of the way of salvation by him, or of the work of the Spirit on their souls, or of the doctrines of the Gospel in an experimental manner; and so they continue, till, by an almighty power, they are turned from darkness to light; when, by powerful grace, they are plucked as brands out of the burning, and delivered from wrath to come, and from that utter darkness of misery and destruction their ways of sin and darkness led and exposed them to. This deliverance is wrought out for them in the effectual calling, when they are internally called, and powerfully brought out of this darkness, by introducing light into them, revealing Christ in them, causing the prince of darkness to flee from them, and the scales of darkness and blindness to fall from their eyes; and which is both an instance or the wonderful grace of God, and of his almighty power, and in which lies in part the saints' meetness for the inheritance; for these words are, in some sort, explanative of the former; for so long as a person is under the power of darkness, he cannot be meet for an inheritance which is in light: it follows, as another branch of this mercy, for which thanks are given,

and hath translated us into the kingdom of his dear Son; not into the kingdom of glory; for though the saints are heirs of it, and rejoice in hope of it, they have not yet an entrance into it; which they will have abundantly when Christ shall introduce them into it, not only as his Father's, but as his own kingdom and glory: but the kingdom of grace is here meant, or that state of grace, light, and life, which such are brought into, when rescued out of Satan's hands, and recovered out of their former state of ignorance and infidelity; when they are by the drawings of the Father, by his powerful and efficacious grace, brought to Christ, and, in the day his power on their souls, are made willing to submit to his righteousness, and to embrace him as the alone Saviour and Redeemer, and be subject to him as King of saints, observing his commands, keeping his ordinances, and walking in his statutes and judgments with other saints, in a Gospel church state; which is Christ's kingdom here on earth, where he reigns as King over God's holy hill of Zion, being set there by his Father, from whom he has received this kingdom, and will deliver it to him, when it is complete and perfect. Now those whom Jehovah the Father snatches out of Satan's hands, and breaks in upon their souls with divine light and knowledge, he brings into such a state, and into this kingdom of Christ, who is called "his dear Son": or "the Son of his love"; or "his Son of love"; who being his Son by nature, of the same nature with him, and equal to him, always was, is, and will be, the object of his love, complacency, and delight; as he cannot be otherwise, since he is the brightness of his glory, and the express image of his person; and even as this Son of his is in an office capacity, as the Mediator between God and man, he is his elect, in whom his soul delights; and he is always well pleased with all the chosen ones in him, who are the sons of God through him, and always beloved in him. This clause is added, partly to distinguish the kingdom of Christ, into which the saints are brought in this life, from the kingdom of the Father, or the ultimate glory they shall possess hereafter; and partly to express the security of the saints, and their continuance in the love of God, being in the kingdom, and under the care and government of the Son of his love; and also to make way for what the apostle has further to discourse concerning the person, office, and grace of Christ, in the following verses,

(e) Shirhashirim Rabba, fol. 25. 4.