Study

21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called אלהים, (elohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous.

But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, “There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.” There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent “the wiles of the devil”(Ephesians 6:11) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared.

Above every name that is named. Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, (Isaiah 9:6,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all.

22. And gave him to be the head. He was made the head of the Church, on the condition that he should have the administration of all things. The apostle shews that it was not a mere honorary title, but was accompanied by the entire command and government of the universe. The metaphor of a head denotes the highest authority. I am unwilling to dispute about a name, but we are driven to it by the base conduct of those who flatter the Romish idol. Since Christ alone is called “the head,” all others, whether angels or men, must rank as members; so that he who holds the highest place among his fellows is still one of the members of the same body. And yet they are not ashamed to make an open avowal that the Church will be ἀκέφαλον, without a head, if it has not another head on earth besides Christ. So small is the respect which they pay to Christ, that, if he obtain undivided that honor which his Father has bestowed upon him, the Church is supposed to be disfigured. This is the basest sacrilege. But let us listen to the Apostle, who declares that the Church is His body, and, consequently, that those who refuse to submit to Him are unworthy of its communion; for on Him alone the unity of the Church depends.

23. The fullness of him that filleth all in all. This is the highest honor of the Church, that, until He is united to us, the Son of God reckons himself in some measure imperfect. What consolation is it for us to learn, that, not until we are along with him, does he possess all his parts, or wish to be regarded as complete! Hence, in the First Epistle to the Corinthians, [1Co 12:12-31] when the apostle discusses largely the metaphor of a human body, he includes under the single name of Christ the whole Church.

That filleth all in all. This is added to guard against the supposition that any real defect would exist in Christ, if he were separated from us. His wish to be filled, and, in some respects, made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand; and his goodness appears the more remarkably in raising us out of nothing, that he, in like manner, may dwell and live in us. There is no impropriety in limiting the word all to its application to this passage; for, though all things are regulated by the will and power of Christ, yet the subject of which Paul particularly speaks is the spiritual government of the Church. There is nothing, indeed, to hinder us from viewing it as referring to the universal government of the world; but to limit it to the case in hand is the more probable interpretation.