Homilies on Colossians

<!--<span class="stiki"></span>-->Colossians 1:15-18

“Who is the Image of the invisible God, the Firstborn of all creation: 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; and He is before all things, and in Him all things consist. And He is the head of the body, the Church.”

Today it is necessary for me to pay the debt, which yesterday I deferred, in order that I might address it to your minds when in full force. Paul, discoursing as we showed of the dignity of the Son, says these words: “Who is the Image of the invisible God.” Whose image then will you have Him be? God's? Then he is exactly like the one to whom you assign Him. For if as a man's image, say so, and I will have done with you as a madman. But if as God and God's Son, God's image, he shows the exact likeness. Wherefore has no Angel anywhere been called either “image” or “son,” but man both? Wherefore? Because in the former case indeed the exaltedness of their nature might presently have thrust the many into this impiety; but in the other case the mean and low nature is a pledge of security against this, and will not allow any, even should they desire it, to suspect anything of the kind, nor to bring down the Word so low. For this cause, where the meanness is great, the Scripture boldly asserts the honor, but where the nature is higher, it forbears. “The Image of the Invisible” is itself also invisible, and invisible in like manner, for otherwise it would not be an image. For an image, so far as it is an image, even among us, ought to be exactly similar, as, for example, in respect of the features and the likeness. But here indeed among us, this is by no means possible; for human art fails in many respects, or rather fails in all, if you examine with accuracy. But where God is, there is no error, no failure.

But if a creature: how is He the Image of the Creator? For neither is a horse the image of a man. If “the Image” mean not exact likeness to the Invisible, what hinders the Angels also from being His Image? For they too are invisible; but not to one another: but the soul is invisible: but because it is invisible, it is simply on that account an image, and not in such sort as he and angels are images.

“The Firstborn of all creation.” “What then,” says one, “Lo, He is a creature.” Whence? Tell me. “Because he said 'Firstborn.'” However, he said not “first created,” but “firstborn.” Then it is reasonable that he should be called many things. For he must also be called a brother “in all things.” And we must take from Him His being Creator; and insist that neither in dignity nor in any other thing is He superior to us? And who that has understanding would say this? For the word “firstborn” is not expressive of dignity and honor, nor of anything else, but of time only. What does “the firstborn” signify? That he is created, is the answer. Well. If then this be so, it has also kindred expressions. But otherwise the firstborn is of the same essence with those of whom he is firstborn. Therefore he will be the firstborn son of all things— for it said “of every creature”; therefore of stones also, and of me, is God the Word firstborn. But again, of what, tell me, are the words “firstborn from the dead” declaratory? Not that He first rose; for he said not simply, “of the dead,” but “firstborn from the dead,” nor yet, “that He died first,” but that He rose the firstborn from the dead. So that they declare nothing else than this, that He is the Firstfruits of the Resurrection. Surely then neither in the place before us. Next he proceeds to the doctrine itself. For that they may not think Him to be of more recent existence, because that in former times the approach was through Angels, but now through Him; he shows first, that they had no power (for else it had not been “out of darkness” that he brought), next, that He is also before them. And he uses as a proof of His being before them, this; that they were created by him. “For in Him,” he says, “were all things created.” What say here the followers of Paul of Samosata? “The things in the heavens.” What was in question, he has placed first; “and the things upon the earth.” Then he says, “the visible and the invisible things”; invisible, such as soul, and all that has come to exist in heaven; visible, such as men, sun, sky. “Whether thrones.” And what is granted, he lets alone, but what is doubted he asserts. “Whether thrones, or dominions, or principalities, or powers.” The words “whether,” “or,” comprehend the whole of things; but by means of the greater things show it of the less also. But the Spirit is not among the “powers.” “All things,” he says, “have been created through Him, and unto Him.” Lo, “in Him,” is “through Him,” for having said “in Him,” he added, “through Him.” But what “unto Him”? It is this; the subsistence of all things depends on Him. Not only did He Himself bring them out of nothing into being, but Himself sustains them now, so that were they dissevered from His Providence, they were at once undone and destroyed. But He said not, “He continues them,” which had been a grosser way of speaking, but what is more subtle, that “on” Him they depend. To have only a bearing on Him is enough to continue anything and bind it fast. So also the word “firstborn,” in the sense of a foundation. But this does not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld. Since Paul also when he says elsewhere, “I have laid a foundation”, is speaking not concerning substance, but operation. For, that you may not think Him to be a minister, he says that He continues them, which is not less than making them. Certainly, with us it is greater even: for to the former, art conducts us; but to the latter, not so, it does not even stay a thing in decay.

“And He is before all things,” he says. This is befitting God. Where is Paul of Samosata? “And in Him all things consist,” that is, they are created into Him. He repeats these expressions in close sequence; with their close succession, as it were with rapid strokes, tearing up the deadly doctrine by the roots. For, if even when such great things had been declared, still after so long a time Paul of Samosata sprung up, how much more [would such have been the case], had not these things been said before? “And in Him,” he says, “all things consist.” How “consist” in one who was not? So that the things also done through Angels are of Him.

“And He is the head of the body, the Church.”

Then having spoken of His dignity, he afterwards speaks of His love to man also. “He is,” says he, “the Head of the body, the Church.” And he said not “of the fullness,” (although this too is signified,) out of a wish to show His great friendliness to us, in that He who is thus above, and above all, connected Himself with those below. For everywhere He is first; above first; in the Church first, for He is the Head; in the Resurrection first. That is,

Ver. 18. “That He might have the preëminence.” So that in generation also He is first. And this is what Paul is chiefly endeavoring to show. For if this be made good, that He was before all the Angels; then there is brought in along with it this also as a consequence, that He did their works by commanding them. And what is indeed wonderful, he makes a point to show that He is first in the later generation. Although elsewhere he calls Adam first, as in truth he is; but here he takes the Church for the whole race of mankind. For He is first of the Church; and first of men after the flesh, like as of the Creation. And therefore he here uses the word “firstborn.”