A commentary of M. John Calvin, upon the Epistle to the Colossians. And translated…A commentarie of M. Iohn Caluine, vpon the Epistle to the Colossians. And translated…

16 Visible and invisible. The former division of heavenly and earthly things comprehended both these kinds. But because he meant to avouch this principally of Angels, he now maketh mention of invisible things. That not only the heavenly creatures which are manifest unto the eyes, but also such as are spirits, are made by the Son of God. And whereas followeth straightway, Whether Thrones, &c. it is as much as if he should say, By what name soever they be called. By thrones some understand Angels, but I think, that rather the heavenly palace of the majesty of GOD is [thereby] meant, which we must not dream to be such an one, as our mind or understanding may comprehend, but such an one as is meet for God himself. We see the sun & moon, & the whole ornament of the heaven: but the glory of the kingdom of God is hidden from our sense and understanding, because it is spiritual, and higher than the Heavens. To be short, let us understand by Thrones that Seat of blessed immortality, which is exempt from all change and alteration. By the other names out of doubt he meaneth the Angels. He calleth them Powers, Principalities, Dominations, or Lordships: not because they exercise any regiment which is their own, or else he endued with force and strength which properly belongeth to themselves: but because they are ministers or servants to execute Gods power and Domination. And it is often used, that as far as God doth extend & put forth his force & strength in his creatures: so far forth also doeth he set over his names unto them. And so he alone is Lord and Father: but they also are Fathers and lords whom he vouchsafeth this honour. And thereof it cometh that both Angels and Judges ⟨p. 14⟩are called Gods. Wherefore in this place also are Angels set forth with great titles, which declare, not of what force they are by themselves, or apart from God, but what God doth by them, and what functions and charge he hath committed to them, Which things must so be taken, that nothing be abated of the glory of the only GOD. for he doeth not so communicate and impart his force and strength unto the Angels, that he should diminish himself: he doeth not so work by them, that he resigneth or setteth over his power unto them: he will not have his glory so shine in them, that it may be blemished or darkened in himself.

16 Visible and inuisible. The former deuision of heauenlye and earthly thinges comprehended both these kindes. But because he meant to auouche this principally of Angels, he nowe maketh mention of inuisible thinges. That not onely the heauenly creatures which are manifest vnto the eyes, but also such as are spirites, are made by the Sonne of God. And whereas followeth straightwaye, Whether Thrones, &c. it is as muche as if he shoulde saye, By what name soeuer they be called. By thrones some vnderstande Aungels, but I think, that rather the heauenly palace of the maiestie of GOD is [thereby] meant, which we must not dreame to be such an one, as our mynd or vnderstanding may comprehende, but suche an one as is meete for God himselfe. We see the sunne & moone, & the whole ornamēt of the heauen: but the glory of the kingdome of God is hidden from our sence and vnderstanding, because it is spirituall, and higher than the Heauens. To bee shorte, lette vs vnderstande by Thrones that Seate of blessed immortalitie, which is exempte from all change and alteration. By the other names out of doubte hee meaneth the Angels. He calleth them Powers, Principallities, Dominations, or Lordships: not because they excersise any regimente which is their owne, or else he indewed with force and strength whiche properly belongeth to themselues: but because they are ministers or seruauntes to execute Gods power and Domination. And it is often vsed, that as far as God doth extende & put forth his force & strength in his creatures: so farre forth also doeth hee sette ouer his names vnto them. And so hee alone is Lorde and Father: but they also are Fathers and lordes whom he vouchsaueth this honoure. And thereof it commeth that both Angels and Iudges