1907 298 The Epistles to the Ephesians and the Colossians are somewhat similar in character, both dealing with the highest blessings of the believer, though the former saints were perhaps better known to the apostle than any (he had been there three years), while the Colossians he had never seen. It is remarkable that he introduces himself as a "minister" both of the gospel (ver. 23) and of the church (ver 25), the word being that from which "deacon" is derived, and quite distinct from his favourite title of "bondservant" which implies absolute bowing to the authority of the possessor. What we have here is rather an official servant.
How ver. 12 takes us far beyond the general thought of believers! "Made meet to be partakers of the inheritance of the saints in light" absolutely now. The "saints in light" take in all the saints (not merely those who form the church), the thought of the inheritance here being kindred to 1 Peter 1:4 and distinct from Eph. 1.
"The kingdom of His dear Son" — the place where His rights are owned, and quite a different thought from the kingdom of the Son of man (Matt. 13:41), as that again is distinct from the Father's (ver. 43). The kingdom of the Son of man is His future rule on earth; the Father's kingdom is the heavenly part of it, and it is for this the Lord taught His disciples to pray (Matt. 6:10).
The apostle just touches on the question of sins so as to dispose of it altogether, and hastens to his glorious subject, the person of the Lord Jesus.
The "image of the invisible God." Adam was made "in our image after our likeness" (Gen. 26); the "image" he still remains (Gen. 9:6). "Likeness" means "being like;" "image" signifies "representing." Thus a coin, say of the year 1846, bears the queen's image — it "represents" her; but it is by no means like her — her "likeness." The Lord is never, and can never be called, the "likeness" of God, for He is God: He was sent "in the likeness of sinful flesh" (Rom. 8:3), but He is repeatedly called the "image" of God.
"The firstborn of every creature" — not in point of time, but of pre-eminence. Solomon was far down in the family of David, but "I will make him my firstborn," etc. If the Creator deigns to be born at all, whenever He is born He must be "the firstborn." "For by (or, "in the power of") Him were all things created." The word "by" is different here from the end of the verse; there, it signifies the actual agent through whom the work was done, here, the originator of the work. In His power too "all things subsist" or hold together.
Then we come to another headship, not now of creation but of the church, and to be such He must be the "First-born from among the dead." It is now the new creation founded on death and resurrection. What He is as Head the Colossians were in danger of letting slip. Hence the way in which the Holy Spirit through the apostle insists on it here.
"For it pleased," or rather, "For the whole fulness [of the Godhead] was pleased to dwell in Him." Col. 2:9 explains how, i.e. "bodily" or "in a body." It was not alone the Father, but the Son and Spirit too — the whole Godhead — who thus planned and carried out this wonderful scheme to "reconcile all things to him- (or, it-) self; and you (persons) hath he now (already) reconciled."