viii. 6 ἐξ ὁῦ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, so here of the Son we read

τὰ πάντα δι’ αὐτοῦ καὶ εἰς αὐτόν. All things must find their meeting-point, their reconciliation, at length in Him from whom they took their rise—in the Word as the mediatorial agent, and through the Word in the Father as the primary source. The Word is the final cause as well as the creative agent of the Universe. This ultimate goal of the present dispensation in time is similarly stated in several passages. Sometimes it is represented as the birth-throe and deliverance of all creation through Christ; as Rom. viii. 19 sq. αὐτὴ ἡ κτίσις ἐλευθερωθήσεται, πᾶσα ἡ κτίσις ... συνωδίνει. Sometimes it is the absolute and final subjection of universal nature to Him; as 1 Cor. xv. 28 ὅταν ὑποταγῇ αὐτῷ τὰ πάντα. Sometimes it is the reconciliation of all things through Him; as below, ver. 20 δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα. Sometimes it is the recapitulation, the gathering up in one head, of the Universe in Him; as Ephes. i. 10 ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ. The image involved in this last passage best illustrates the particular expression in the text εἰς αὐτόν ... ἔκτισται; but all alike enunciate the same truth in different terms. The Eternal Word is the goal of the Universe, as He was the starting-point. It must end in unity, as it proceeded from unity: and the centre of this unity is Christ. This expression has no parallel, and could have none, in the Alexandrian phraseology and doctrine.

I. 17]

^{17}καὶ αὐτὸς ἔστιν πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ

17. καὶ αὐτος κ.τ.λ.] ‘_and HE IS before all things_’: comp. Joh. viii. 58 πρὶν Ἀβραὰμ γενέσθαι, _ἐγὼ εἰμὶ_ (and perhaps also viii. 24, 28, xiii. 19). The imperfect ἦν might have sufficed (comp. Joh. i. 1), but the present ἔστιν declares that this pre-existence is absolute existence. The ==αυτοϲ εϲτιν== here corresponds exactly to the ==εγω ειμι== in St John, and this again is illustrated by Exod. iii. 14. The verb therefore is not an enclitic, but should be accentuated ἔστιν. See Basil _adv. Eunom._ iv (I. p. 294) ὁ ἀπόστολος εἰπών, Πάντα δι’ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, ὤφειλεν εἰπεῖν, Κὰι αὐτὸς _ἐγένετο_ πρὸ πάντων, εἰπὼν δὲ, Καί αὐτὸς _ἔστι_ πρὸ πάντων, ἔδειξε τον μὲν ἀεὶ ὄντα τὴν δὲ κτίσιν γενομένην. The αὐτός is as necessary for the completeness of the meaning, as the ἔστιν. The one emphasizes the _personality_, as the other declares the _pre-existence_. For this emphatic αὐτός see again ver. 18; comp. Ephes. ii. 14, iv. 10, 11, 1 Joh. ii. 2, and esp. Rev. xix. 15 καὶ αὐτὸς ποιμανεῖ ... καὶ αὐτὸς πατεῖ. The other interpretation which explains πρὸ πάντων of superiority in rank, and not of priority in time, is untenable for several reasons. (1) This would most naturally be expressed otherwise in Biblical language, as ἐπὶ πάντων (e.g. Rom. ix. 5, Eph. iv. 6), or ὑπὲρ πάντα (Eph. i. 22), or ὑπεράνω πάντων (Eph. i. 21, iv. 10). (2) The key to the interpretation is given by the analogous words in the context, esp. πρωτότοκος, vv. 15, 18. (3) Nothing short of this declaration of absolute pre-existence would be adequate to introduce the statement which follows, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν.

πρὸ πάντων] ‘_before all things_.’ In the Latin it was translated ‘ante omnes,’ i.e. thronos, dominationes, etc.; and so Tertullian _adv. Marc._ v. 19 ‘Quomodo enim ante omnes, si non ante omnia? Quomodo ante omnia, si non primogenitus conditionis?’ But the neuter τὰ πάντα, standing in the context before and after, requires the neuter here also.

I. 18]

συνέστηκεν. ^{18} καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος,

συνέστηκεν] ‘_hold together, cohere_.’ He is the principle of cohesion in the universe. He impresses upon creation that unity and solidarity which makes it a cosmos instead of a chaos. Thus (to take one instance) the action of gravitation, which keeps in their places things fixed and regulates the motions of things moving, is an expression of His mind. Similarly in Heb. i. 3 Christ the Logos is described as φέρων τὰ πάντα (_sustaining_ the universe) τῷ ῥήματι τῆς δυνάμεως αὐτοῦ. Here again the Christian Apostles accept the language of Alexandrian Judaism, which describes the Logos as the δεσμὸς of the Universe; e.g. Philo _de Profug._ 20 (I. p. 562) ὅ τε γὰρ τοῦ ὄντος λόγος _δεσμὸς ὢν τῶν ἁπάντων_ ... καὶ _σύνεχει_ τὰ μέρη πάντα καὶ σφίγγει καὶ κωλύει αὐτὰ διαλύεσθαι καὶ διαρτᾶσθαι, _de Plant._ 2 (I. p. 331) _συνάγων_ τὰ μέρη πάντα καὶ σφίγγων· _δεσμὸν_ γὰρ αὐτὸν ἄρρηκτον τοῦ παντὸς ὁ γεννήσας ἐποίει πατήρ, _Quis rer. div. her._ 38 (I. p. 507) λόγῳ σφίγγεται θείῳ· κόλλα γάρ ἐστι καὶ _δεσμὸς_ οὗτος τὰ πάντα τῆς οὐσίας ἐκπεπληρωκώς: and for the word itself see _Quis rer. div. her._ 12 (I. p. 481) _συνέστηκε_ καὶ ζωπυρεῖται προνοίᾳ Θεοῦ, Clem. Rom. 27 ἐν λόγῳ τῆς μεγαλωσύνης αὐτοῦ συνεστήσατο τὰ πάντα. In the same connexion σύγκειται is used, Ecclus. xliii. 26. The indices to Plato and Aristotle amply illustrate this use of συνέστηκεν. This mode of expression was common also with the Stoics.

18. ‘And not only does He hold this position of absolute priority and sovereignty over the Universe—the natural creation. He stands also in the same relation to the Church—the new spiritual creation. He is its head, and it is His body. This is His prerogative, because He is the source and the beginning of its life, being the First-born from the dead. Thus in all things—in the spiritual order as in the natural—in the Church as in the World—He is found to have the pre-eminence.’

The elevating influence of this teaching on the choicest spirits of the subapostolic age will be seen from a noble passage in the noblest of early Christian writings, _Epist. ad Diogn._ § 7 τὸν λόγον τὸν ἅγιον ... ἀνθρώποις ἐνίδρυσε ... οὐ, καθάπερ ἄν τις εἰκάσειεν, ἀνθρώποις ὑπηρέτην τινὰ πέμψας ἢ ἄγγελον ἢ ἄρχοντα ἤ τινα τῶν διεπόντων τὰ ἐπίγεια ἤ τινα τῶν πεπιστευμένων τὰς ἐν οὐρανοῖς διοκήσεις, ἀλλ’ αὐτὸν τὸν τεχνίτην καὶ δημιουργὸν τῶν ὅλων ... ᾧ πάντα διατέτακται καὶ διώρισται καὶ ὑποτέτακται, οὐρανοὶ καὶ τὰ ἐν τοῖς οὐρανοῖς, γῆ καὶ τὰ ἐν τῇ γῇ κ.τ.λ. See the whole context.

καὶ αὐτὸς] ‘_and He_,’ repeated from the preceding verse, to emphasize the identity of the Person who unites in Himself these prerogatives: see on ver. 17, and comp. ver. 18 αὐτός, ver. 19 δι’ αὐτοῦ. The Creator of the World is also the Head of the Church. There is no blind ignorance, no imperfect sympathy, no latent conflict, in the relation of the demiurgic power to the Gospel dispensation, as the heretical teachers were disposed consciously or unconsciously to assume (see above, p. 101 sq., p. 110 sq.), but an absolute unity of origin.

ἡ κεφαλή] ‘_the head_,’ the inspiring, ruling, guiding, combining, sustaining power, the mainspring of its activity, the centre of its unity, and the seat of its life. In his earlier epistles the relations of the Church to Christ are described under the same image (1 Cor. xii. 12–27; comp. vi. 15, x. 17, Rom. xii. 4 sq.); but the Apostle there takes as his starting-point the various functions of the members, and not, as in these later epistles, the originating and controlling power of the Head. Comp. i. 24, ii. 19, Eph. i. 22 sq., ii. 16, iv. 4, 12, 15 sq., v. 23, 30.

I. 18]

τῆς ἐκκλησίας· ὅς ἐστιν ἀρχή, πρωτότοκος

τῆς ἐκκλησίας] in apposition with τοῦ σώματος: comp. i. 24 τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία, Eph. i. 23.

ἀρχή] ‘_the origin_, _the beginning_.’ The term is here applied to the Incarnate Christ in relation to the Church, because it is applicable to the Eternal Word in relation to the Universe, Rev. iii. 14 ἡ ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ. The parallelism of the two relations is kept in view throughout. The word ἀρχή here involves two ideas: (1) Priority in time; Christ was the first-fruits of the dead, ἀπαρχή (1 Cor. xv. 20, 23): (2) Originating power; Christ was also the source of life, Acts iii. 14 ὁ ἀρχηγὸς τῆς ζωῆς; comp. Acts v. 31, Heb. ii. 10. He is not merely the _principium principiatum_ but the _principium principians_ (see Trench _Epistles to the Seven Churches_ p. 183 sq.). He rose first from the dead, that others might rise through Him.

The word ἀρχή, like πρῶτος (see the note on Phil. i. 5), being absolute in itself, does not require the definite article. Indeed the article is most commonly omitted where ἀρχή occurs as a predicate, as will appear from several examples to be gathered from the extracts in Plut. _Mor._ p. 875 sq., Stob. _Ecl. Phys._ i. 10. 12 sq. Comp. also Aristot. _Met._ x. 7, p. 1064, τὸ θεῖον ... ἂν εἴη πρώτη καὶ κυριωτάτη ἀρχή, Onatas in Stob. _Ecl. Phys._ i. 2. 39 αὐτὸς γὰρ [θεὸς] ἀρχὰ καὶ πρᾶτον, Tatian. _ad Græc._ 4 Θεὸς ... μόνος ἄναρχος ὢν καὶ αὐτὸς ὑπάρχων τῶν ὅλων ἀρχή, Clem. Alex. _Strom._ iv. 25, p. 638, ὁ Θεὸς δὲ ἄναρχος, ἀρχὴ τῶν ὅλων παντελής, ἀρχῆς ποιητικός, Method. _de Creat._ 3 (p. 100, ed. Jahn) πάσης ἀρετῆς ἀρχὴν καὶ πηγὴν ... ἡγῇ τὸν Θεόν, pseudo-Dionys. _de Div. Nom._ v. § 6 ἀρχὴ γάρ ἐστι τῶν ὄντων, § 10 πάντων οὖν ἀρχὴ καὶ τελευτὴ τῶν ὄντων ὁ προών.

The text is read with the definite article, ἡ ἀρχή, in one or two excellent authorities at least; but the obvious motive which would lead a scribe to aim at greater distinctness renders the reading suspicious.

πρωτότοκος] Comp. Rev. i. 5 ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. His resurrection from the dead is His title to the headship of the Church; for ‘the power of His resurrection’ (Phil. iii. 10) is the life of the Church. Such passages as Gen. xlix. 3, Deut. xxi. 17, where the πρωτότοκος is called ἀρχὴ τέκνων and superior privileges are claimed for him as such, must necessarily be only very faint and partial illustrations of the connexion between ἀρχὴ and πρωτότοκος here, where the subject-matter and the whole context point to a fuller meaning of the words. The words πρωτότοκος ἐκ τῶν νεκρῶν here correspond to πρωτότοκος πάσης κτίσεως ver. 15, so that the parallelism between Christ’s relations to the Universe and to the Church is thus emphasized.

I. 19]

ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων· ^{19} ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι,

ἵνα γένηται κ.τ.λ.] As He _is_ first with respect to the Universe, so it was ordained that He should _become_ first with respect to the Church as well. The _γένηται_ here answers in a manner to the _ἔστιν_ of ver. 17. Thus ἔστιν and γένηται are contrasted as the absolute being and the historical manifestation. The relation between Christ’s headship of the Universe by virtue of His Eternal Godhead and His headship of the Church by virtue of His Incarnation and Passion and Resurrection is somewhat similarly represented in Phil. ii. 6 sq. ἐν μορφῇ Θεοῦ ὕαρχων ... μορφὴν δούλου λαβών ... γενόμενος ὑπήκοος μέχρι θανάτου ... _διὸ_ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσεν κ.τ.λ.

ἐν πᾶσιν] ‘_in all things_’ not in the Universe only but in the Church also. Καὶ γάρ, writes Theodoret, ὡς Θεὸς, πρὸ πάντων ἐστὶ καὶ σὺν τῷ πατρί ἐστι, καὶ ὡς ἄνθρωπος, πρωτότοκος ἐκ τῶν νεκρῶν καὶ τοῦ σώματος κεφαλή. Thus ἐν πᾶσιν is neuter and not masculine, as it is sometimes taken. Either construction is grammatically correct, but the context points to the former interpretation here; and this is the common use of ἐν πᾶσιν, e.g. iii. 11, Eph. i. 23, Phil. iv. 12. For the neuter compare Plut. _Mor._ p. 9 σπεύδοντες τοὺς παῖδας ἐν πᾶσι τάχιον πρωτεῦσαι. On the other hand in [Demosth.] _Amat._ p. 1416 κράτιστον εἶναι τὸ πρωτεύειν ἐν ἅπασι the context shows that ἅπασι is masculine.

αὐτὸς] ‘_He Himself_’; see the note on καὶ αὐτὸς above.

19, 20. ‘And this absolute supremacy is His, because it was the Father’s good pleasure that in Him all the plenitude of Deity should have its home; because He willed through Him to reconcile the Universe once more to Himself. It was God’s purpose to effect peace and harmony through the blood of Christ’s cross, and so to restore all things, whatsoever and wheresoever they be, whether on the earth or in the heavens.’

19. ὅτι ἐν αὐτῷ κ.τ.λ.] The eternal indwelling of the Godhead explains the headship of the Church, not less than the headship of the Universe. The resurrection of Christ, whereby He became the ἀρχὴ of the Church, was the result of and the testimony to His deity; Rom. i. 4 τοῦ ὁρισθέντος υἱοῦ Θεοῦ ... ἐξ ἀναστάσεως νεκρῶν.

εὐδόκησεν] sc. ὁ Θεός, the nominative being understood; see Winer § lviii. p. 655 sq., § lxiv. p. 735 sq.; comp. James i. 12 (the right reading), iv. 6. Here the omission is the more easy, because εὐδοκία, εὐδοκεῖν etc. (like θέλημα) are used absolutely of God’s good purpose, e.g. Luke ii. 14 ἐν ἀνθρῶποις εὐδοκίας (or εὐδοκία), Phil. ii. 13 ὑπὲρ τῆς εὐδοκίας, Clem. Rom. § 40 πάντα τὰ γινόμενα ἐν εὐδοκήσει; see the note in Clem. Rom. § 2. For the expression generally comp. 2 Macc. xiv. 35 σύ, Κύριε, εὐδόκησας ναὸν τῆς σῆς κατασκηνώσεως ἐν ἡμῖν γενέσθαι. The alternative is to consider πᾶν τὸ πλήρωμα personified as the nominative; but it is difficult to conceive St Paul so speaking, more especially as with εὐδόκησεν personification would suggest personality. The πλήρωμα indeed is personified in Clem. Alex. _Exc. Theod._ 43 (p. 979) συναινέσαντος καὶ τοῦ πληρώματος, and in Iren. i. 2. 6 βουλῇ μιᾷ καὶ γνώμῃ τὸ πᾶν πλήρωμα τῶν αἰώνων κ.τ.λ., i. 12. 4 πᾶν τὸ πλήρωμα ηὐδόκησεν [δι’ αὐτοῦ δοξάσαι τὸν πάτερα]; but the phraseology of the Valentinians, to which these passages refer, cannot be taken as an indication of St Paul’s usage, since their view of the πλήρωμα was wholly different. A third interpretation is found in Tertullian _adv. Marc._ v. 19, who translates ἐν αὐτῷ _in semetipso_, taking ὁ Χριστὸς as the nominative to εὐδόκησεν: and this construction is followed by some modern critics. But, though grammatically possible, it confuses the theology of the passage hopelessly.

τὸ πλήρωμα] ‘_the plenitude_,’ a recognised technical term in theology, denoting the totality of the Divine powers and attributes; comp. ii. 9. See the detached note on πλήρωμα. On the relation of this statement to the speculations of the false teachers at Colossæ see the introduction, pp. 102, 112. Another interpretation, which explains τὸ πλήρωμα as referring to the Church (comp. Ephes. i. 22), though adopted by several fathers, is unsuited to the context and has nothing to recommend it.

κατοικῆσαι] ‘_should have its permanent abode_.’ The word occurs again in the same connexion, ii. 9. The false teachers probably, like their later counterparts, maintained only a partial and transient connexion of the πλήρωμα with the Lord. Hence St Paul declares in these two passages that it is not a παροικία but a κατοικία. The two words κατοικεῖν, παροικεῖν, occur in the LXX as the common renderings of ישב and נור respectively, and are distinguished as the _permanent_ and the _transitory_; e.g. Gen. xxxvi. 44 (xxxvii. 1) κατῷκει δὲ Ἰακὼβ ἐν τῇ γῇ οὗ παρῴκησεν ὁ πατήρ αὐτοῦ ἐν γῇ Χαναάν (comp. Hos. x. 5), Philo _Sacr. Ab. et Ca._ 10 (I. p. 170 M) ὁ τοῖς ἐγκυκλίοις μόνοις ἐπανέχων παροικεῖ σοφίᾳ, οὐ κατοικεῖ, Greg. Naz. _Orat._ xiv. (I. p. 271 ed. Caillau) τίς τὴν κάτω σκηνὴν καὶ τὴν ἄνω πόλιν; τίς παροικίαν καὶ κατοικίαν; comp. _Orat._ vii. (I. p. 200). See also the notes on Ephes. ii. 19, and on Clem. Rom. § 1.

I. 20]

^{20}καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς

20. The false teachers aimed at effecting a partial reconciliation between God and man through the interposition of angelic mediators. The Apostle speaks of an absolute and complete reconciliation of universal nature to God, effected through the mediation of the Incarnate Word. Their mediators were ineffective, because they were neither human nor divine. The true mediator must be both human and divine. It was necessary that in Him all the plenitude of the Godhead should dwell. It was necessary also that He should be born into the world and should suffer as a man.

δι’ αὐτοῦ] i.e. τοῦ Χριστοῦ, as appears from the preceding ἐν αὐτῷ, and the following διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι’ αὐτοῦ]. This expression δι’ αὐτοῦ has been already applied to the Preincarnate Word in relation to the Universe (ver. 16); it is now used of the Incarnate Word in relation to the Church.

ἀποκαταλλάξαι] sc. εὐδόκησεν ὁ Θεός. The personal pronoun αὐτόν, instead of the reflexive ἑαυτόν, is no real obstacle to this way of connecting the words (see the next note). The alternative would be to take τὸ πλήρωμα as governing ἀποκαταλλάξαι, but this mode of expression is harsh and improbable.

The same double compound ἀποκαταλλάσσειν is used below, ver. 21 and Ephes. ii. 16, in place of the usual καταλλάσσειν. It may be compared with ἀποκατάστασις, Acts iii. 21. Tertullian, arguing against the dualism of Marcion who maintained an antagonism between the demiurge and the Christ, lays stress on the compound, _adv. Marc._ v. 19 ‘_conciliari_ extraneo possent, _reconciliari_ vero non alii quam suo.’ The word ἀποκαταλλάσσειν corresponds to ἀπηλλοτριωμένους here and in Ephes. ii. 16, implying a _restitution_ to a state from which they had fallen, or which was potentially theirs, or for which they were destined. Similarly St Augustine on Gal. iv. 5 remarks that the word used of the υἱοθεσία is not _accipere_ (λαμβάνειν) but _recipere_ (ἀπολαμβάνειν). See the note there.

τὰ πάντα] The whole universe of things, material as well as spiritual, shall be restored to harmony with God. How far this restoration of universal nature maybe subjective, as involved in the changed perceptions of man thus brought into harmony with God, and how far it may have an objective and independent existence, it were vain to speculate.

I. 21]

αὐτόν, εἰρηνοποιήσας διὰ τοῦ ἅιματος τοῦ σταυροῦ αὐτοῦ, δι’ αὐτοῦ ἔιτε τὰ ἐπὶ τῆς γῆς ἔιτε τὰ ἐν τοῖς οὐρανοῖς, ^{21}καὶ ὑμᾶς ποτὲ ὄντας ἀπήλλοτριωμένους καὶ >

εἰς αὐτόν] ‘_to Him_,’ i.e. ‘to Himself.’ The reconciliation is always represented as made to the Father. The reconciler is sometimes the Father Himself (2 Cor. v. 18, 19 ἐκ τοῦ Θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ ... Θεὸς ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ), sometimes the Son (Ephes. ii. 16: comp. Rom. v. 10, 11). Excellent reasons are given (Bleek _Hebr._ II. p. 69, A. Buttmann _Gramm._ p. 97) for supposing that the reflexive pronoun ἑαυτοῦ etc. is never contracted into αὐτοῦ etc. in the Greek Testament. But at the same time it is quite clear that the oblique cases of the personal pronoun αὐτός are there used very widely, and in cases where we should commonly find the reflexive pronoun in classical authors: e.g. Ephes. i. 4, 5 ἐξελέξατο ἡμᾶς ... εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον _αὐτοῦ_ ... προορίσας ἡμᾶς εἰς ὑιοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς _αὐτόν_. See also the instances given in A. Buttmann p. 98. It would seem indeed that αὐτοῦ etc. may be used for ἑαυτοῦ etc. in almost every connexion, except where it is the direct object of the verb.

εἰρηνοποιήσας] The word occurs in the LXX, Prov. x. 10, and in Hermes in Stob. _Ecl. Phys._ xli. 45. The substantive εἰρηνοποιός (see Matt. v. 9) is found several times in classical writers.

δι’ αὐτοῦ] The external authority for and against these words is nearly evenly balanced: but there would obviously be a tendency to reject them as superfluous. They are a resumption of the previous δι’ αὐτοῦ. For other examples see ii. 13 ὑμᾶς, Rom. viii. 23 καὶ αὐτοὶ, Gal. ii. 15, 16 ἡμεῖς, Ephes. i. 13 ἐν ᾧ καί, iii. 1, 14 τούτου χάριν, where words are similarly repeated for the sake of emphasis or distinctness. In 2 Cor.