What is in this place the meaning of “the Firstborn”? Who was created first, or rose before all; as in the former place it means, Who was before all things. And here indeed he uses the word “firstfruits,” saying, “Who is the Firstfruits, the Firstborn from the dead, that in all things He might have the preëminence,” showing that the rest also are such as He; but in the former place it is not the “Firstfruits” of creation. And it is there, “The Image of the invisible God,” and then, “Firstborn.”
<!--<span class="stiki"></span>-->Ver. 19, 20. “For it was the good pleasure of the Father, that in Him should all the fullness dwell. And having made peace through the Blood of His Cross, through Him to reconcile all things unto Himself, whether things upon the earth, or things in the heavens.”
Whatsoever things are of the Father, these he says are of the Son also, and that with more of intensity, because that He both became “dead” for, and united Himself to us. He said, “Firstfruits,” as of fruits. He said not “Resurrection,” but “Firstfruits,” showing that He has sanctified us all, and offered us, as it were, a sacrifice. The term “fullness” some use of the Godhead, like as John said, “Of His fullness have all we received.” That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance.
He has no cause to assign but the will of God: for this is the import of, “it was the good pleasure...in Him. And...through Him to reconcile all things unto Himself.” Lest you should think that He undertook the office of a minister only, he says, “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 you should think that it is one thing merely, or that the Cross is anything of itself, he says “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 among “the things in the heavens”? Was war and battle there also? How then do we pray, saying, “Your will be done, as in heaven, so on earth”? What is it then? The earth was divided from heaven, the Angels had become enemies to men, through seeing the Lord insulted. “To sum up,” he says, “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 there, 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 there. 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 repents, much more will they over so many.
All this God's power has wrought. Why then place ye confidence in Angels? says 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? Would you 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 says, 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 you 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 has an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, “The Angel that feeds me, and delivers me from my youth.”, nearly 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. Therefore we pray, asking for the Angel of peace, and everywhere we ask for peace (for there is nothing equal to this); peace, in the Churches, in the prayers, in the supplications, in the salutations; and once, and twice, and thrice, and many times, does he that is over the Church give it, “Peace be unto you.” Wherefore? Because this is the Mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles on entering into the houses straightway to say this, as being a sort of symbol of the good things; for He says, “When ye come into the houses, say, Peace be unto you;” for where this is wanting, everything is useless. And to His disciples Christ said, “Peace I leave with you, My peace I give unto you.” This prepares the way for love. And he that is over the Church, says not, “Peace be unto you,” simply, but “Peace be unto all.” For what if with this man we have peace, but with another, war and fighting? What is the gain? For neither in the body, should some of its elements be at rest and others in a state of variance, is it possible that health should ever be upheld; but only when the whole of them are in good order, and harmony, and peace, and except the whole are at rest, and continue within their proper limits, all will be overturned. And, further, in our minds, except all our thoughts are at rest, peace will not exist. So great a good is peace, as that the makers and producers of it are called the sons of God, with reason; because the Son of God for this cause came upon the earth, to set at peace the things in the earth, and those in the heavens. But if the peacemakers are the sons of God, the makers of disturbance are sons of the devil.
Source: Homilies on Colossians (New Advent)