John Calvin Commentary Colossians 1:16

"for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him;" — Colossians 1:16 (ASV)

Visible and invisible. Both of these kinds were included in the previous distinction of heavenly and earthly things; but as Paul primarily intended to affirm this in relation to Angels, he now mentions invisible things. Therefore, not only those heavenly creatures visible to our eyes, but also spiritual creatures, have been created by the Son of God. What immediately follows, whether thrones, etc., is as if he had said, "by whatever name they are called."

By thrones some understand Angels. I am, however, rather of the opinion that the heavenly palace of God’s majesty is meant by this term, which we should not imagine to be such as our minds can conceive, but rather as something suitable to God himself. We see the sun and moon, and the whole adornment of heaven, but the glory of God’s kingdom is hidden from our perception, because it is spiritual and above the heavens. In short, let us understand by the term thrones that seat of blessed immortality which is exempt from all change.

By the other terms he undoubtedly describes the angels. He calls them powers, principalities, and dominions, not as if they governed any separate kingdom or were endowed with distinct power, but because they are the ministers of Divine power and dominion. However, it is customary that, to the extent that God manifests his power in creatures, his names are, in that measure, transferred to them.

Thus he himself is alone Lord and Father, but those are also called lords and fathers whom he dignifies with this honor. Thus it is that angels, as well as judges, are called gods. Hence, in this passage also, angels are distinguished by magnificent titles, which indicate not what they can do of themselves or apart from God, but what God does by them and what functions he has assigned to them.

We ought to understand these things in such a way as to detract nothing from the glory of God alone. For he does not communicate his power to angels so as to lessen his own; he does not work through them in such a way as to relinquish his power to them; nor does he desire his glory to shine out in them if it would thereby be obscured in himself.

Paul, however, purposely extols the dignity of angels in such magnificent terms so that no one may think that it hinders Christ alone from having pre-eminence over them. Therefore, he uses these terms, as it were, by way of concession, as if he had said that all their excellence detracts nothing from Christ, however honorable the titles with which they are adorned.

As for those who philosophize on these terms with excessive subtlety, so that they may derive from them the different orders of angels, let them regale themselves with their speculations; but they are certainly very far from Paul’s intention.