An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 10
VERS. 10.
And yee are compleat in him who is the head of all principalitie and power.
The third reason of the dehortation is taken from our perfection in Christ: we need not goe to traditions, or philosophie, or ceremonies, seeing we are so compleat in our selues as we are in Christ.
Obserue in the first words, 1. the persons, yee. 2. the time, are. 3. the benefit communicated, compleat. 4. the author, Christ. 5 the limitation, in him: In generall we may obserue, that Christ doth deriue of his fullnes to his member…, of his fullnes hauehave we all receiued grace for grace aIoh. ….16.: out of his fullnes he filleth all in all bEphes. 1.23: he ascended farre aboue all heauens that he might fill all things cEphes. 4 10..
Now if any aske wherein Christians are compleat, or what it is Christ doth deriue vntounto Christians out of his fullnes? I answer, he maketh them compleat, or filleth them out of his fullnes, with knowledge dMat. 11.2…. Rom. 15.14., grace and truth eIoh. 1.16., peace, power fActs 6.8, ioy and righteousnes gRom. 14.17., strength against temptations and death hHebr. 2., abundance of blessings in the Gospell iRom. 15.29., and he supplieth all their necessities out of the riches of his glory, but especially they are compleat in the imputation of his most perfect righteousnes.
Thus of the Author and the benefit. Where he saith, yee are compleat, hee teacheth them that there must be a particular application of this fullnes of Ch…ist: Though there be water enough in the sea, or in the riuer or fountaine, yet it helps not vsus, vnlesse it be deriued to vsus by conduits, &c. though there be food enough in the market, yet we are not filled with it, vnlesse it be bought and drest and taken by vsus.
Now for the time, when he saith, yee are compleat, he shewes that it is not enough that mens hearts hauehave been full of Christ, but they must be so still
Quest How can they be said to be already filled and compleat in Christ, seeing many things for their perfection are not yet giuen, and there is a difference of fullnes in the children of God? Answ: That this point may be more clearely vnderstood, I consider of this compleatnesse more exactly, both in what it is, and what it ought to be, for they may be said to be compleat, in that they ought to labour after it.
The faithfull are compleat or impleat rather, either comparatiuely or positiuely: comparatiuely in this sense,Christians are compleat both comparatiuely and positiuely. because they are in the absolutest estate that any kinde of people are in, and farre more happie then all the world beside, for the earth is cursed to all other men, the felicitie they would desire cannot be had, or if it were, yet the wrath of God for their sinnes, lyeth like fire in the mids of all, and who knowes when it will burne? how can there be any compleatnesse in their estate, seeing the vnregenerate heart cannot be filled, and the things they can get, serue but for the flesh and bodily life? thus they are comparatiuely compleat. Now positiuely they are so 4. waies. 1. In respect of the fulnes of the body mystical, it is a glorious well cōpacted cōpleat bodie kEphes. 1.23. & 4.16., and so the Church is the fullnes of Christ. 2. In respect of iustification, and that 2. waies: for eueryevery child of God hath whole Christ giuen him, and his whole righteousnesse imputed: and besides he hath forgiuenesse of all sorts of sinnes, originall, actuall, of infirmitie or presumption, &c. 3. In respect of sanctification. 4. In respect of glorification.
Now for glory, we must vnderstand, that though they are not yet in heauen, yet they hauehave it in respect of promise lHeb. … 15., and in hope mHeb. 6.14., and in the meanes n2. Tim. 3 16., and in the beginning of it oIoh. 17.3.: and for sanctification and grace, it must be considered according to the threefold degrees of it. 1. in inchoation. 2. in ripe age. 3. in perfect consummation in heauen.
Now for the first,The compleatnes of the weake Christian. euen the weakest babes and infants in grace are compleat 4. waies. 1. They hauehave compleat and perfect promises euen of compleatnes it selfe pEzek 36. Ier. 42.39.. 2. They are compleat in respect of the meanes of sanctification, for first they hauehave full libertie to vse them as they hauehave oportunitie, and they may make their best profit of them: besides the respect of the efficacie of the meanes, their God is the holy one of Israel, Christ is the head in all fullnes of vertue &c. they may pray for what they will and be heard, and the word is the arme and power of God to saluation. 3. They are compleat in respect of the parts sanctified, they hauehave grace in eueryevery part though not in eueryevery degree 4. They are compleat in their desire and respect to all Gods commandements.
Thus of weake Christians and their compleatnesse.
Now the strong Christians compleatnesse may be considered negatiuely:The compleatnesse of strong Christians. and so they are not compleat, that are not full of knowledge, that cannot beare hard sayings, that hath not a plerophorie of assurance, that is not filled with contentation, that cannot liue by faith, or is not filled with the fruits of righteousnesse.
The last thing is the limitation, in him.
In him] Nothing will be had by Christ till we be in Christ, 1. Ioh. 5.20. Things are said to be in Christ 1. in respect of creation, all things were created in him qCol. 1.16.. 2. In respect of preseruation, all things consist in him rCol. 1.17.. 3. In respect of the mysticall vnion, and so the Church only is in him.
In him we are elected sEph. 1.4., in him the righteousnes of God is reuealed from heauen tRom. 1.17. 1. Cor. 5.21.. in him all promises are yea and amen u2. Cor. 1.20.. in him we are made rich *1. Cor. 1.5.. in him Iewes and Gentiles are made one xEph 2.…6.. in him the building is coupled together and growes yEph. 2.20.. in him we hauehave life z1. Ioh. 5.11..
Now men may know whether they be in Christ, if they examine themselues whether they bee new creatures a2. Cor. 5.17.or no, and whether they hauehave the spirit of Christ bRom. 8.9., and whether they louelove the appearing of Christ c2. Tim. 4.8. 2. Thess. 3.5. 2. Pet. 3.12., whether the world hate them dI…h. 15 18.20, whether they louelove the brethren e1. Ioh. 3.14. Eph. 4.16.17., and whether they walke in the light in all desire of holy conuersation f1. Ioh. 1.6. Hebr. 9.14. 1. Ioh. 3.6..
Who is the head of all principalitie and power] It is true that Magistrates be in great place on earth and hauehave principalitie and power, and may be so called iustly, but that is not meant here. These principalities and powers are the Angells, and so these words conteine the fourth reason: Christ is the head of Angells, therefore whatsoeuer they hauehave they hauehave it from Christ, and therefore, what should we doe to goe to Angells to help vsus, when Christ the head is giuen to be our Mediator?
The Angells are diuersly called in Scripture: they are called spirits to expresse their nature, and angells to expresse their office, as messengers sent of God: they are called sonnes of God gIob 38.: they are called Cherubyms hGenes. 3.from the forme they appeared, viz. like youthes: they are called Seraphims iEsay 6.for their order and fiercenesse in the execution of Gods anger: they be called starres of the morning kIob 38 7.from their brightnes of nature: they are called watchmen lDan. 4.10, they are in heauen as a watch-tower, and they keep the world: they are called flaming fire mPsal. 104., because God vseth their help to destroy the wicked: here they be called principalities and powers, which are words of greatest excellencie amongst men, and are vsed here to shadow out the glory of those heauenly creatures. Angells are most spirituall creatures without bodies: they mooue like the winde vnresistably, easily without molestation, and in an vnperceiuable time: and for their number, I am not of their fond opinion that thinke they are ment in the parable of the 99. sheep, as if they were so infinite beyond the number of mankind: yet without question, their number is exceeding great and almost incomprehensible, and cannot be knowne of vsus in this world nDan. 7.10. Hosea 12.24. Math. 26.53.. They wonderfully excell in knowledge, and that naturall, and supernaturall, and experimentall. But to speake a little more expresly, I consider in the Angels, 1. What they are in themselues, here called principallities and powers. 2. What they are in relation to Christ, who is said here to bee their head. 3. What they be in reference to the body of Christ.
The Angels in themselues are principalities, for their excellencie of nature and estate. They are called powers for their wonderfull force they hauehave ouer other creatures at Gods appointment. The words do not import any hierarchie among the Angels, for howsoeuer we are not to thinke there is any Ataxie among those glorious creatures; so it hath been bold presumption in those either Iewes or Scholemen or Papists that hauehave trauelled in it to describe a fantasticall number of orders amongst them. For their excellencie of nature, as they are here called principalities, so else where they are called, starres of the morning▪ sonnes of God, yea Gods oElohim.. And for their power it is exceeding great ouer the creatures: as when an Angell could destroy all the first borne of Egypt, and to ouerthrow so many thousand in Senacharibs armie: an Angell set Peter out of prison, an Angell caried Philip in an instant, they can strangely winde themselues into mens imaginations, so as they can appeare to men in their dreames pMath. 1.. As euill Angels can suggest tentations, so do good Angels holy motions. They hauehave power ouer the Deuils to restrain them, but worke miracles they cannot but by the power of God; the Angell in the 8. of Iohn could moue the waters, but he could not of himselfe cure the sicke. Thus of Angels in themselues.
In relation to Christ so they are implied to be of the body, and Christ to be their head. Now we may not maruell at it that Christ should be the head of Angels, for there be diuerse distinct benefits which Angels from thence do receiue,The benefits Angels hauehave by Christ. which by naturall creation they had not. It is a benefit that they are vouchsafed a place in the misticall body vnderunder Christ that they might be receiued, as it were into the new order in Christ. 2. A peace is made betweene them and man in Christ. 3. The roomes of Angels falne are supplied by the elect, the society of Angels being much maimed by their fall. 4. They are refreshed with singular ioy for the conuersion of the elect; besides the inlarging of their knowledge, that they are vouchsafed the vnderstanding of the secrets of the Gospell. 5. They receiue from Christ confirming grace, and so assurance that they shall neuer fall: which is their cheife benefit. 6 Their obedience in it owne nature is vnperfect qIob. 4., though not sinfull, and therefore may neede to be couered by Christs perfections.
What the Angels do for the body of Christ.Thus of the relation to Christ. Now if any aske what relation they hauehave to the body of Christ, and what they doe vntounto it: I answer, by propounding both what seruice they do to the body, and in what maner. For the first, they are like Masters and Tutors to whom the great King of heauen sends out his children to nurse. God out of the rabble of best men doth adopt children to himselfe and after commit them to be kept by those most noble citizens of heauen rPsal. 34.; Besides they execute iudgment vponupon the enemies of the Church. They attend vsus at the houre of death and carry our soules to heauen sLuk. 16.. They shall gather our bodies together at the last day tMath. 24.. Lastly for the accomplishment of all designments for our good they stand alwaies looking on the face of God to receiue commandements uMath. 18.10.. Now for the manner in the old Testament they are reported to hauehave sometimes appeared vntounto men, sometimes in their dreames, sometimes in visions, the Prophets being rauished, into an extasie, without true bodies, but not without the forme of bodies. Sometimes they appeared in true bodies, either such as were for the time created of nothing, or else formed for the seruice of some preexisting matter, or else they vsed the bodies of some liuing creatures: for if the Deuill could speake in the Serpent, why might not some good Angell vse other Creatures: as some thinke the Angell spake in Balaams Asse. But for this kinde of declaring themselues to men in the new Testament it is ceased, especially since the primitiue times, so as now we cannot describe how the Angels doe performe their seruice to the Church.
Now for the vse of the whole, in as much Christ is the head of principalitie, and powers, we may comfort our selues diuers waies. If Christ fill the Angels, how much more can he out of his fulnesse fill vsus, in the supplie of all our wants? againe, shall we not reioyce in the grace here is done to vsus, in that wee are vnited into communion with Angels vnderunder our head? yea and that such glorious creatures, are appointed to be our attendants, why should wee feare when Christ and his Angels will be so readie about vsus? further this may also instruct vsus, we neede not be ashamed of Christs seruice, seeing the very Angels follow him and depend vponupon him. A prince that kept great princes to be his domesticall seruants, were like to be much sought to for preferment of such as would follow him? Oh how should we long after Christ who is head ouer such glorious creatures as the Angels are?