is the Prototokos of all creation. He is the Prototokos from among the dead. "He is

before all" is written after the list of created powers is given. "That He might become

among all pre-eminent" is the reason given regarding His position in resurrection and the

new creation.

To catch the import and connection of verses 15-17 we must go back to verses 12 and

13. There we read that the believer has been made meet for the portion of the inheritance

of the saints in the light, and that he has been delivered from the authority of the

darkness, and has been translated into the kingdom of the Son of His (God's) love. A

complete change has been made. An authority has been broken, the darkness has given

place to the light, the authority of darkness has been changed for the kingdom of God's

Son.  This has moreover been effected by deliverance and translation.  It will be

remembered that Enoch was translated with the result that men sought for him in vain.

So, in a spiritual sense, even now it can be said to the believer, "Why as though living in

the world," "Your life is hid with Christ by God." The authority of darkness is evidently

the same as "The prince of the authority of the air" of Eph. 2:, and "The world holders

of this darkness" of Eph. 6: 12. Here we have two spheres, one dominated by the

authority of darkness, the other by the Son of God. We shall see presently that the two

spheres are brought into sharp contrast at the Cross. With regard to the extent of creation

in verses 15 and 16, First, there is the wondrous sweep of all creation, yet as we go

further in to the detailed account we are impressed with an obvious selection and

purposed limitation. The twofold sphere, the heavens and the earth, and the twofold

distinction, visible and invisible, suffice to prove that creation in its widest sense is

ascribed to the Son of God. This is not the real object of the passage, however. When we

examine still further the things in the heavens, we find that the invisible things alone are

tabulated. Elsewhere we find other lists which include the sun, the moon and the stars,

the seas and all therein, but the object of Col. 1: does not require such to be introduced.

The heavenly and invisible alone are specified, and of these, apparently, the highest

orders, thrones, lordships, principalities, authorities, yet high above them all, by virtue of

both creative and redemptive right, is the Son of God.  Eph. 1: emphasizes the same

truth. At the resurrection of Christ, He was seated at the right hand of God among the

heavenlies, far above all principality and authority and power and lordship. He must

have the pre-eminence.

Another connection, the more detailed study of which will yield a wealth of teaching,

is that of Col. 1: 19 and 2: 9. Both passages speak of the fulness dwelling in the Lord,

and 2: 10 immediately adds, "Who is Head of all principality and authority." Yet

another connection is noteworthy. In Col. 1: 20 we read, "Through Him to reconcile the

all things unto Him, having made peace by the blood of His cross," while in Col. 2: 15

we read, "Having stripped the principalities and authorities, He made a public exhibition

of them, triumphed over them by it" (the cross, verse 14). First notice that the verb "to

reconcile" in 1: 20 is a past action; the verb is in the Aorist, and refers to a definite act

in the past. Any theory therefore that necessitates or desires that this should have been in

the future tense must be ruled out by all who bow before the inspired Word. Next note

that by comparing the two passages together we learn that at the same moment that the