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." [Hebrews 2:17] 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" [Colossians 1:18; Romans 8:29] 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" [ver. 13] 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" [1 Corinthians 3:10], 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,
Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection. The night sinks to sleep, and the day arises; the day [again] departs, and the night comes on. Let us behold the fruits [of the earth], how the sowing of grain takes place. The sower [Luke 8:5] goes forth, and casts it into the ground, and the seed being thus scattered, though dry and naked when it fell upon the earth, is gradually dissolved. Then out of its dissolution the mighty power of the providence of the Lord raises it up again, and from one seed many arise and bring forth fruit.
Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence".
and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead; "
He calls Him, then, "the first-fruits of them that sleep," as the "first-begotten of the dead." For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, "Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have."
Christ is the head of the church, if things heavenly and earthly live together in him, such that if the whole body is ever deprived of its head, that is, separated from its Creator, there would be an insane and empty chaos. .
And he is also a “beginning.” … But what benefits do we derive from believing that he is the beginning? We become ourselves what we believe our beginning to be. .
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 [1 Corinthians 15:45], 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."
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."
So that also in generation he is first. And this is what Paul is chiefly endeavoring to show. For if in fact he is the firstborn, that he was before all the angels, then there is brought in along with it this also as a consequence, that the work done by angels was really commanded by him. And what is indeed wonderful, Paul makes a point of showing that Christ is first, though he was actually born in human form at a relatively later time. Although elsewhere Paul calls Adam first, as in truth he is, he here 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 Paul here uses the word firstborn.
Then having spoken of his dignity, [Paul] also proceeds to speak of his love for humanity. “He is,” he says, “the head of the body, the church.” He did not say “of the fullness” of the universe, (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.
This also confirms the truth of this confession of ours that, while it is the actual natural flesh and no other which will rise, yet it will rise purged from its faults and having laid aside its corruption, so that the saying of the apostle is true: “It is sown in corruption; it will be raised in incorruption; it is sown in dishonor, it will be raised in glory; it is sown a natural body, it will be raised a spiritual body.” Inasmuch then as it is a spiritual body, and glorious, and incorruptible, it will be furnished and adorned with its own proper members, not with members taken from elsewhere, according to that glorious image of which Christ is set forth as the perpetual type…. [indeed] in reference to our hope of the resurrection, Christ is set forth all through as the archetype, since he is the firstborn of those who rise, and since he is the head of every creature.
“Firstborn of all creation” applied to his status before the emergence of the created order, whereas “firstborn from the dead” refers to the fact that he was raised first of all the brothers who will share in salvation. .
“If the spirit of him,” he says, “that raised up Christ from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal bodies, because of the spirit that dwells in you.” Therefore, the universal church, which is now in the pilgrimage of mortal life, awaits at the end of time what was first shown in the body of our Lord Jesus Christ, who is “the firstborn from the dead,” because the church is his body, of which he is the head. .
This is also what is meant when it said, “he emptied himself,” because he did not appear to men in that dignity which he had with the Father, but took into account the weakness of those who did not yet have a clean heart whereby they might see the Word in the beginning with the Father. What then do the words “he left the Father” mean? He left [the Father] to appear to men as he is with the Father. He likewise left his mother, that is, the old and carnal observance of the synagogue, which was a mother to him from the seed of David according to the flesh. And he clung to his wife, that is, the church, so that they might be two in one flesh. For the apostle says that he is the head of the church and the church is his body. .
For the resurrection we Christians know already has come to pass in our head, and in the members it is yet to be. The head of the church is Christ, the members of Christ are the church. That which has preceded in the head will follow in the body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality.
[AD 258] Cyprian on Colossians 1:15-18