Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin
John Calvin explain Paul's words thus --- that he is the beginning, because he is the firstborn from the dead; for in the resurrection there is a restoration of all things, and in this manner the commencement of the second and new creation, for the former had fallen to pieces in the ruin of the first man. As, then, Christ in rising again had made a commencement of the kingdom of God, he is on good grounds called the beginning; for then do we truly begin to have a being in the sight of God, when we are renewed, so as to be new creatures. He is called the first-begotten from the dead, not merely because he was the first that rose again, but because he has also restored life to others, as he is elsewhere called the first-fruits of those that rise again. (1 Corinthians 15:20.)
That he may in all things. From this he concludes, that supremacy belongs to him in all things. For if he is the Author and Restorer of all things, it is manifest that this honor is justly due to him. At the same time the phrase in omnibus (in all things) may be taken in two ways --- either over all creatures, or, in everything. This, however, is of no great importance, for the simple meaning is, that all things are subjected to his sway.
19. Because it hath pleased the Father that in him. With the view of confirming what he has declared respecting Christ, he now adds, that it was so arranged in the providence of God. And, unquestionably, in order that we may with reverence adore this mystery, it is necessary that we should be led back to that fountain. ``This,'' says he, ``has been in accordance with the counsel of God, that all fullness may dwell in him.'' Now, he means a fullness of righteousness, wisdom, power, and every blessing. For whatever God has he has conferred upon his Son, that he may be glorified in him, as is said in John 5:20. He shews us, however, at the same time, that we must draw from the fullness of Christ everything good that we desire for our salvation, because such is the determination of God --- not to communicate himself, or his gifts to men, otherwise than by his Son. ``Christ is all things to us: apart from him we have nothing.'' Hence it follows, that all that detract from Christ, or that impair his excellence, or rob him of his offices, or, in fine, take away a drop from his fullness, overturn, so far as is in their power, God's eternal counsel.
20. And by him to reconcile all things to himself. This, also, is a magnificent commendation of Christ, that we cannot be joined to God otherwise than through him. In the first place, let us consider that our happiness consists in our cleaving to God, and that, on the other hand, there is nothing more miserable than to be alienated from him. He declares, accordingly, that we are blessed through Christ alone, inasmuch as he is the bond of our connection with God, and, on the other hand, that, apart from him, we are most miserable, because we are shut out from God. 482 Let us, however, bear in mind, that what he ascribes to Christ belongs peculiarly to him, that no portion of this praise may be transferred to any other. 483 Hence we must consider the contrasts to these things to be understood --- that if this is Christ's prerogative, it does not belong
482"Bannis de la compagnie de Dieu;" — "Banished from the society of God." 483"Tant excellent soit-il;" — "However excellent he may be."