And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven.

“For how is He before all, if He is not before all things? How, again, is He before all things, if He is not "the first-born of every creature"-if He is not the Word of the Creator? Now how will he be proved to have been before all things, who appeared after all things? Who can tell whether he had a prior existence, when he has found no proof that he had any existence at all? In what way also could it have "pleased (the Father) that in Him should all fulness dwell? " For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,-even those that were "created in Christ, whether in heaven or on earth," whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand, our false apostles and Judaizing gospellers have introduced all these things out of their own stores, and Martian has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him; ) for how, on any other supposition, could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He "reconcile all things by Himself, making peace by the blood of His cross," but to Him whom those very things had altogether offended, against whom they had rebelled by transgression, (but) to whom they had at last returned? Conciliated they might have been to a strange god; but reconciled they could not possibly have been to any other than their own God.”

“For the true peace is above. Yet, as long as we were bound to the flesh, we were yoked to many things which troubled us. Seek, then, after peace, a release from the troubles of this world. Possess a calm mind, a tranquil and unconfused state of soul, which is neither agitated by the passions nor drawn aside by false doctrines that challenge by their persuasiveness to an assent, in order that you may obtain "the peace of God which surpasses all understanding and guards your heart." He who seeks after peace, seeks Christ, because "he himself is our peace," who has made two men into one new man, making peace, and "making peace through the blood of his cross, whether on earth or in the heavens."”

“These things the Saviour endured, and made peace through the Blood of His Cross, for things in heaven, and things in earth. For we were enemies of God through sin, and God had appointed the sinner to die. There must needs therefore have happened one of two things; either that God, in His truth, should destroy all men, or that in His loving-kindness He should cancel the sentence. But behold the wisdom of God; He preserved both the truth of His sentence, and the exercise of His loving-kindness. Christ took our sins in His body on the tree, that we by His death might die to sin, and live unto righteousness. Of no small account was He who died for us; He was not a literal sheep; He was not a mere man; He was more than an Angel; He was God made man. The transgression of sinners was not so great as the righteousness of Him who died for them; the sin which we committed was not so great as the righteousness which He wrought who laid down His life for us,—who laid it down when He pleased, and took it again when He pleased.”

“"And...through Him to reconcile all things unto Himself." Lest thou shouldest think that He undertook the office of a minister only, he saith, "unto Himself." And yet he elsewhere says, that He reconciled us to God, as in the Epistle he wrote to the Corinthians. And he well said, "Through Him to make an end of reconciling"; for they were already reconciled; but completely, he says, and in such sort, as no more to be at enmity with Him. How? For not only the reconciliation was set forth, but also the manner of the reconciliation. "Having made peace through the Blood of His Cross." The word "reconcile," shows the enmity; the words "having made peace," the war. "Through the Blood of His Cross, through Himself, whether things upon the earth, or things in the heavens." A great thing indeed it is to reconcile; but that this should be through Himself too, is a greater thing; and a greater still,-how through Himself? Through His Blood. Through His Blood; and he said not simply His Blood, but what is yet greater, through the Cross. So that the marvels are five: He reconciled us; to God; through Himself; through Death; through the Cross. Admirable again! How he has mixed them up! For lest thou shouldest think that it is one thing merely, or that the Cross is anything of itself, he saith "through Himself." How well he knows that this was a great thing. Because not by speaking words, but by giving Himself up for the reconciliation, He so wrought everything. But what is "things in the heavens"? For with reason indeed is it said, "the things upon the earth," for those were filled with enmity, and manifoldly divided, and each one of us was utterly at variance with himself, and with the many; but how made He peace amongst "the things in the heavens"? Was war and battle there also? How then do we pray, saying, "Thy will be done, as in heaven, so on earth"? What is it then? The earth was divided from heaven, the Angels were become enemies to men, through seeing the Lord insulted. "To sum up," he saith, "all things in Christ, the things in the heavens, and the things upon the earth." How? The things in heaven indeed in this way: He translated Man thither, He brought up to them the enemy, the hated one. Not only made He the things on earth to be at peace, but He brought up to them him that was their enemy and foe. Here was peace profound. Angels again appeared on the earth thereafter, because that Man too had appeared in heaven. And it seems to me that Paul was caught up on this account, and to show that the Son also had been received up thither. For in the earth indeed, the peace was twofold; with the things of heaven, and with themselves; but in heaven it was simple. For if the Angels rejoice over one sinner that repenteth, much more will they over so many. All this God's power hath wrought. Why then place ye confidence in Angels? saith he. For so far are they from bringing you near, that they were ever your enemies, except God Himself had reconciled you with them. Why then run ye to them? Wouldest thou know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. Not so however now, but, on the contrary, they sang upon the earth with exceeding joy. And He led these down to men, and led men up to them. And observe, I pray you, the marvel in this: He brought these first down hither, and then he took up man to them; earth became heaven, because that heaven was about to receive the things of earth. Therefore when we give thanks, we say, "Glory to God in the highest, and on earth peace, good will to men." Behold, he saith, even men appeared well-pleasing to Him thereafter. What is "good will"? Reconciliation. No longer is the heaven a wall of partition. At first the Angels were according to the number of the nations; but now, not to the number of the nations, but that of the believers. Whence is this evident? Hear Christ saying, "See that ye despise not one of these little ones, for their Angels do always behold the face of My Father which is in heaven." For each believer hath an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, "The Angel that feedeth me, and delivereth me from my youth." If then we have Angels, let us be sober, as though we were in the presence of tutors; for there is a demon present also.”

“After the apostle commended Christ by comparison to God and to the whole creation, here he commends him in comparison to the Church. And first in general; second specifically as to the Colossians, at *and you, when you were*; third specifically as to his own person, at *of which I am made*. Concerning the first he does two things, for first he sets forth the relation of Christ to the whole Church; second he expounds it, at *who is the beginning*. He says therefore: this one, in whom we have redemption, Christ, is the firstborn of creation, but according as he is such he has been made the head of the Church. Two things need to be expounded here. First, how the Church is a body, and second, how Christ is the head. The Church is called a body by likeness to a single man, and this in two ways, namely both as to the distinction of members, Eph. 4: *he gave some indeed as apostles, some as prophets*, etc., and as to services, which although they are distinct, nevertheless one serves another, 1 Cor. 12:25: *let the members be solicitous for one another*; Gal. 6:2: *bear one another's burdens*, and so on. Likewise, just as one body is constituted from the unity of a soul, so the Church from the unity of the spirit. Eph. 4:4: *one body and one spirit*. 1 Cor. 10:17: *we, being many, are one bread, one body*, and so on. Again there is another consideration of the members in relation to the head of the Church, namely to Christ. For Christ himself is the head of the Church. Ps. 3:3: *you lift up my head*, and so on. And he expounds what it is to be head, saying *who is the beginning*, and so on. For the head, with respect to the other members, has three privileges. First, because it is distinguished from the others by order of dignity, since it is the beginning and presiding one; second, in fullness of senses, which are all in the head; third, in a certain influx of sense and motion to the members. And therefore he first shows how Christ is head by reason of dignity; second by reason of the fullness of graces, at *for in him it pleased*; likewise third by reason of influence, at *and through him*. Now the Church has a twofold state, namely of grace in the present and of glory in the future, and it is the same Church, and Christ is head according to both states, because he is first in grace and first in glory. As to the first he says *who is the beginning*, because he is not only in grace according as he is man, but also all are justified through faith in Christ. Rom. 5:19: *through the obedience of one man many are constituted just*. And therefore he says *who is the beginning*, namely of justification and grace in the whole Church, because even in the old testament there were some justified through faith in Christ. Jn. 8:25: *I am the beginning, who speak*, and so on. Ps. 109:4: *with you is the principality*, and so on. Likewise he is the beginning as to the state of glory. Therefore he says *the firstborn from the dead*. For because the resurrection of the dead is as it were a certain second generation, since man in it is restored to eternal life, Matt. 19:28: *in the regeneration, when the Son of man shall sit*, etc., and before all Christ is first, therefore he is *the firstborn from the dead*, that is, of those who are begotten through resurrection. But against this is the case of Lazarus, Jn. 11. I respond. It is said that this man and others did not rise to that immortal life, but to a mortal one; but Christ, rising from the dead, *dies now no more*, as is said Rom. 6:9. Apoc. 1:5: *the firstborn of the dead*, and so on. 1 Cor. 15:20: *but now Christ has risen from the dead, the firstfruits of them that sleep*. And this, that in all things he himself might be *holding the primacy*, as to the gifts of grace, because he himself is the beginning; as to the gifts of glory, because he himself is the firstborn. Ecclus. 24:9: *in every nation and in every people I have held the primacy*, and so on. Then when he says *because in him*, etc., he shows the dignity of the head as to the fullness of all graces. For other saints had divisions of graces, but Christ had all of them. Therefore he says *because in him*, and so on. Each single word has its own weight. *It pleased*, designates that the gifts of the man Christ were not from fate or from merits, as Photinus says, but from the good pleasure of the divine will assuming this man into the unity of the person. Matt. 3:17: *this is my son*, and so on. Likewise he says *all*, because others have this gift, others another. Jn. 13:3: *he gave all things into his hands*. Likewise he says *fullness*, because someone had some gift, but not the fullness of it, or of its power, because perhaps he unwillingly fell short in something. But Jn. 1:14 it is said of Christ: *we saw him full of grace and truth*. Ecclus. 24:16: *in the fullness of the saints is my abode*. Likewise he says *to dwell*. For others received the use of grace for a time, since the spirit of the prophets is not always present to the prophets, but in Christ it is habitual, because the dominion of this fullness is always at will in Christ. Jn. 1:33: *upon whom you shall see the spirit descending, and remaining upon him*, and so on. Then when he says *and through him*, etc., he shows that Christ is the head of the Church by reason of influx. And this is the third reason of headship. And first he shows the influx of grace; second he expounds what he had said, at *making peace*. He says therefore first: I say that it pleased not only as to this, that he should have it in himself, but also that through him it should be derived to us. Hence he says *and through him to reconcile all things unto himself*. 2 Cor. 5:19: *God was in Christ reconciling the world to himself*. He then expounds what sort of reconciliation this is, and how all things are reconciled. Now in reconciliation two things are to be considered: first, in what those who are reconciled agree. For those at discord have diverse wills. But those reconciled agree in some one thing. And thus wills previously discordant agree in Christ. And such wills are both of men, and of God, and of Angels. Of men, because Christ is man; of God, because he is God. Likewise there was discord between the Jews, who wanted the law, and the gentiles, who did not want the law; but Christ brings both into concord, because he is from the Jews, and because he releases from the observances of the law. And this concord was made *through blood*, and so on. For between God and man the cause of discord was sin; between Jews and gentiles, the law. Christ through the cross destroyed sin, and fulfilled the law. And thus he removed the cause of discord. Heb. 12:22: *you have come to Mount Zion, and to the city of the living God, Jerusalem*, and so on. And thus we are reconciled. And so both are at peace, whether *the things that are in heaven*, as Angels and God, or *the things that are on earth*, namely Jews and gentiles. Therefore, at the birth of Christ it is said, Lk. 2:14: *glory to God in the highest, and on earth peace to men*, and so on. Likewise in the resurrection he said: *peace be to you*, etc., as is had Jn. 20:20. Eph. 2:14: *for he himself is our peace, who has made both one*, and so on. Then when he says *and you*, etc., the commendation of Christ is set forth through the gifts conferred on them. Where first he recalls their past state; second, the benefit of Christ, at *but now*, etc.; third, what is required of them, at *if however*, and so on. Now the past state had three evils. For as to the intellect they were ignorant; as to effect, enemies of righteousness; as to act, in many sins. As to the first he says *estranged*, and so on. As to the second, *and enemies in sense*, according to one reading; and he shows the defect of wisdom which the Jews used to preach concerning the one God. Jn. 3:19: *they loved darkness rather than light*. But were they held to the law of Moses? It must be said that yes, as to the worship of the one God. Or *estranged in sense*, that is, by choice contradicting him out of malice. Job 34:27: *who as it were on purpose have withdrawn from him*. As to the third he says *in evil works*. Jn. 3:19: *for their works were evil*, and so on. Then when he says *but now*, he sets forth the benefits of Christ. And the first is reconciliation in his body. And he says *in the body of his flesh*, not that the body is one thing and the flesh another; but to show that he took a body in the being of nature. Jn. 1:14: *and the word was made flesh*, and so on. And the same body of flesh, that is, mortal. Rom. 8:3: *God sending his own son in the likeness of sin*, and so on. The second is sanctification. Hence he says *that he might present you holy*. Heb. 13:12: *Jesus, that he might sanctify the people*, and so on. The third is the washing away of sins, at *and unblemished*. Heb. 9:14: *the blood of Christ, through the Holy Spirit, offered himself to God, shall cleanse our conscience*, and so on. Likewise as to future things, at *and irreproachable*. 2 Pet. 3:14: *be diligent that you may be found unblemished and unviolated before him in peace*, and so on. And he adds *before him*. 1 Kings 16:7: *man sees the things that appear outwardly, but the Lord looks upon the heart*. He requires of us firmness of faith and hope; therefore he adds, saying *if however you continue in the faith, grounded*. Faith is like a foundation, from whose firmness the whole structure of the Church is made firm. Likewise, *and stable in hope*, not moved from themselves, and *immovable*, as it were not falling away from hope through others. From the hope, I say, *of the Gospel*, that is, which the Gospel gives concerning the goods of the kingdom of heaven. Matt. 4:17: *do penance, for the kingdom of heaven shall be at hand*. Nor is there any excuse, because it *has been preached*, namely through the apostles. He uses the past tense for the future, on account of its certainty. *In the whole creation which is under*, etc., that is, to every new creature, that is, to the faithful, for whom it was prepared.”

“And by him to reconcile all things to himself,.... This depends upon the preceding verse, and is to be connected with that phrase in it, it pleased the Father, Col 1:19; and the sense is, that it was the good will and pleasure of God from all eternity, as to lay up all fulness in Christ for his chosen people, so to reconcile them to himself by him; and which is another reason why Christ is, and ought to be considered as the head of the church, whose reconciliation he has procured, and why he ought to have the chief place in all things, and among all persons. Reconciliation supposes a former state of amity and friendship, and in such an one man was originally with God; and a breach of that friendship, which was made and issued in real enmity in the heart of man; and also a restoration to friendship again: and it is to be understood not of a reconciliation of God to men, which the Scriptures nowhere speak of, but of men to God; and is a reconciliation of them, not to the love of God, which his elect always shared in, but to the justice of God, offended by the transgression of a righteous law; and is indeed properly a reconciliation, atonement, and satisfaction for their sins, and so of their persons, and whereby all the perfections of God are reconciled to and agree with each other in the salvation of such sinners: now this takes its first rise from God the Father; it is owing to his sovereign good will and pleasure; he took the first step towards it; he knew what a state of enmity and rebellion his people would fall into; his thoughts ran upon their peace and reconciliation from everlasting; he called a council of peace about it, and in it drew the model of it; he entered into a covenant of peace with his Son, and, in consequence of it, sent him in the fulness of time to effect it, laying on him the chastisement of their peace; it was his pleasure that this affair of reconciliation should be brought about, not by the means of angels, in whom he could put no such trust and confidence, and who, though they rejoice at peace being made on earth, could never have effected it; nor that it should be done by men, who have no knowledge of the way of it, no inclination to it, nor power to make it; but "by him", his Son Jesus Christ, whom he appointed and called to this work, and sent to do it; and who is therefore, in prophecy, before this reconciliation was actually made, styled "Shiloh", the Prince of peace, and the peace: and this, when made, was made "to himself"; meaning either to Christ, in whom all the elect were gathered together, as in one head, and were reconciled in one body, whether Jews or Gentiles, through him; or rather to God the Father, to whom they were enemies, yea, enmity itself, and to whom the satisfaction and atonement were made; it being his law that was broken, and his justice that was injured, and to whom they are always in Scripture said to be reconciled; though not to the exclusion of the Son and Spirit, the one God with the Father: moreover, the sense of this phrase may be, that the reconciliation of the elect made by Christ, in a way of full satisfaction to law and justice, is to the glory of God, the glory of all his perfections; as of his grace and mercy, wisdom, power, and faithfulness, so of his righteousness and holiness: the means by which Christ has enacted it are, his sacrifice, sufferings, and death, expressed in the following clause, having made peace through the blood of his cross. This was what man could not do, what Christ was appointed and sent to do, and what he was every way qualified for as God and man; as man he had blood to shed, and could make reconciliation for sin in the nature which had sinned, and, as God, could draw nigh to his Father, and treat with him about terms of peace, and perform them; and so a fit daysman and Mediator between, God and man: this peace he has made by his "blood", that is, by the shedding of it, by his death as a sacrifice, which he underwent on the cross; partly to denote the shame, and chiefly to signify the curse he endured in the room of his people: all which shows the malignant nature of sin, the strictness of justice, and that peace is made in a way of full satisfaction, is upon honourable terms, will be lasting, as it is joyful, being attended with a train of blessings: by him, I say, whether they be things in earth, or things in heaven: by which are intended not the whole universe and fabric of the world, all creatures and things, animate and inanimate, rational and irrational, which have been cursed for the sin of man, and have proved unfriendly to him, but, in consequence of redemption and reconciliation by Christ, will, as some think, in the time of the restitution of all things, be restored to their former state, and to their friendly use to mankind; nor elect men and elect angels, and their reconciliation together, for the apostle is not speaking of the reconciling of these things together, but of the reconciling of them to God, which though it is true of elect men, is not of elect angels, who never fell, and though they have confirming grace, yet not reconciling grace from Christ, which they never needed; nor Jews and Gentiles, for though it is true that God was in Christ reconciling the world of the Gentiles, as well as of the Jews to himself, and the chosen of God among both are actually reconciled to God by the death of Christ, yet the one are never called things in heaven, or the other things on earth, in distinction from, and opposition to each other; but rather all the elect of God are here meant, the family of God in heaven and in earth; all the saints that were then in heaven, when actual reconciliation was made by the blood of Christ, and who went thither upon the foot of peace, reconciliation, and redemption, to be made by his sacrifice and death; and all the chosen ones that were or should be on the face of the earth, until the end of time; all these were reconciled to God by Christ: and then the apostle proceeds particularly to mention the Colossians, as also being instances of this grace, good will, and pleasure of God by Christ.”

“And, having made peace through the blood of his cross - Peace between God and man; for man being in a sinful state, and there being no peace to the wicked, it required a reconciliation to be made to restore peace between heaven and earth; but peace could not be made without an atonement for sin, and the consequence shows that the blood of Christ shed on the cross was necessary to make this atonement. To reconcile all things unto himself - The enmity was on the part of the creature; though God is angry with the wicked every day, yet he is never unwilling to be reconciled. But man, whose carnal mind is enmity to God, is naturally averse from this reconciliation; it requires, therefore, the blood of the cross to atone for the sin, and the influence of the Spirit to reconcile the transgressor to him against whom he has offended! See the notes on Co2 5:19, etc. Things in earth, or things in heaven - Much has been said on this very obscure clause; but, as it is my object not to write dissertations but notes, I shall not introduce the opinions of learned men, which have as much ingenuity as variety to recommend them. If the phrase be not a kind of collective phrase to signify all the world, or all mankind, as Dr. Hammond supposed the things in heaven may refer, according to some, to those persons who died under the Old Testament dispensation, and who could not have a title to glory but through the sacrificial death of Christ: and the apostle may have intended these merely to show that without this sacrifice no human beings could be saved, not only those who were then on the earth, and to whom in their successive generations the Gospel should be preached, but even those who had died before the incarnation; and, as those of them that were faithful were now in a state of blessedness, they could not have arrived there but through the blood of the cross, for the blood of calves and goats could not take away sin. After all, the apostle probably means the Jews and the Gentiles; the state of the former being always considered a sort of Divine or celestial state, while that of the latter was reputed to be merely earthly, without any mixture of spiritual or heavenly good. It is certain that a grand part of our Lord's design, in his incarnation and death, was to reconcile the Jews and the Gentiles, and make them one fold under himself, the great Shepherd and Bishop of souls. That the enmity of the Jews was great against the Gentiles is well known, and that the Gentiles held them in supreme contempt is not less so. It was therefore an object worthy of the mercy of God to form a scheme that might reconcile these two grand divisions of mankind; and, as it was his purpose to reconcile and make them one, we learn from this circumstance, as well as from many others, that his design was to save the whole human race.”

“To reconcile all things unto himself,…through the blood of his cross, (i.e. which Christ shed on the cross) both as to the things on earth, and….in heaven: not that Christ died for the Angels, but, says St. Chrysostom, the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. (Witham) — In heaven. Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling good Angels to man, who were enemies to him before the birth of Christ. (St. Augustine)”

“The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, Co2 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (compare Note, see on Rom 5:10; Co2 5:18). So the Septuagint, Sa1 29:4, "Wherewith should he reconcile himself unto his master," that is, reconcile his master unto him by appeasing his wrath. So Mat 5:23-24. by him--"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence. things in earth . . . in heaven--Good angels, in one sense, do not need reconciliation to God; fallen angels are excluded from it (Jde 1:6). But probably redemption has effects on the world of spirits unknown to us. Of course, His reconciling us, and His reconciling them, must be by a different process, as He took not on Him the nature of angels, so as to offer a propitiation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brought nearer God, and so gain an increase of blessedness [ALFORD], and larger views of the love and wisdom of God (Eph 3:10). All creation subsists in Christ, all creation is therefore affected by His propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4:18; Job 15:15; Job 25:5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satan and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, are now put beyond the reach of falling. Thus BACON'S definition of Christ's Headship holds good: "The Head of redemption to man; the Head of preservation to angels." Some conjecture that Satan, when unfallen, ruled this earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Luk 19:38 states expressly "peace in heaven" as the result of finished redemption, as "peace on earth" was the result of its beginning at Jesus' birth (Luk 2:14). BENGEL explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Eph 1:10 accords with this: This is true, but only part of the truth: so ALFORD'S view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on earth, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zac 3:8-9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1:6; Rev 12:10); hence he was in heaven till the ban on man was broken (compare Luk 10:18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony after the conflict and the subjugation of all things under one Head (compare Heb 11:23). Sin introduced discord not only on earth, but also in heaven, by the fall of demons; it brought into the abodes of holy angels, though not positive, yet privative loss, a retardation of their highest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able than men by themselves to overcome the peace disturbers, and cast out the devils; it is only "by," or "through HIM," and "the blood of HIS cross," that peace was restored even in heaven; it is only after Christ has obtained the victory fully and legally, that Michael (Rev 12:7-10) and his angels can cast out of heaven Satan and his demons (compare Col 2:15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship [AUBERLEN].”