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COLOSSIANS I. 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."
TO-DAY if 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 wilt thou 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 hath 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
amongst us, ought to be exactly similar, as,
for example, in respect of the features and the
likeness. But here indeed amongst 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" saith one "Lo He is a creature"
Whence? tell me. "Because he said
'first-born.'"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." (Heb. ii. 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 hath
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"
(Col. i. 18; Rom. viii. 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 saith,
"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
amongst the "powers." "All things," he
saith, "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, the), were at once undone and
destroyed. Bat 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 doth 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
Cor. iii. 10), is speaking not concerning
substance, but operation. For, that thou
mayest 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 saith.
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
saith, "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," saith 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 pre minence." 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 Cor. xv.
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 pre
minence," 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."
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
saith 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 hath 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 hath 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 thou shouldest think that He
undertook the office of a minister only, he
saith, "unto Himself." (2 Cor. v.
18.) 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 l has mixed them up!
For lest thou shouldest think that it is one
thing merely, or that the Cross is anything of
itself, he saith "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 amongst "the
things in the heavens"? Was war and battle
there also? How then do we pray, saying,
"Thy will be done, as in heaven, so on
earth"? (Matt. vi. 10.) What is it
then? The earth was divided from heaven, the
Angels were become enemies to men, through
seeing the Lord insulted. "To sum up," he
saith, "all things in Christ, the things in
the heavens, and the things upon the earth."
(Eph. i. 10.) How? The things in
heaven indeed in this way: He translated Man
thither, 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 (2 Cor.
xii. 2), and to show that the Son also had
been received up thither. 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 repenteth, much more will they
over so many.
All this God's power hath wrought. Why then
place ye confidence in Angels? saith 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? Wouldest thou 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. (Ex. xxiii.
20.) Not so however now, but, on the
contrary, they sang upon the earth (2 Sam.
xxiv. 16) with exceed ing joy. And He led
these down to men (Gen. xix. 13), 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 saith, even men appeared
well-pleasing to Him thereafter. What is
"good will"? (Eph. ii. 14; Deut.
xxxii. 8, Sept.) 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 according to the
number of the nations, but that of the
believers. Whence is this evident? Hear
Christ saying, "See that ye despise not one
of these little ones, for their Angels do
always behold the face of My Father which is in
heaven." (Matt. xviii. 10.)
For each believer hath an Angel; since even
from the beginning, every one of those that were
approved had his Angel, as Jacob says, "The
Angel that feedeth me, and delivereth me from
my youth." (Gen. xlviii. 15, 16,
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 saith,
"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." (John xiv. 27.)
This prepareth 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 (Matt. v. 9, 45), 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.
What sayest thou? Dost thou excite contentions
and fightings? And doth any ask who is so
unhappy? Many there are who rejoice at evil,
and who do rather rend in pieces the Body of
Christ, than did the soldiers pierce it with
the spear, or the Jews who struck it through
with the nails. A less evil was that than
this; those Members, so cut through, again
united, but these when torn off, if they be not
united here, will never be united, but remain
apart from the Fullness. When thou art minded
to war against thy brother, bethink thee that
thou warrest against the members of Christ, and
cease from thy madness. For what if he be an
outcast? What if he be vile? What if he be
open to contempt? So saith He, "It is not
the will of My Father that one of these little
ones should perish." (Matt. xviii. 14.)
And again, "Their Angels do always behold
the face of My Father which is in heaven."
(Ib. ver. 10.) God for his sake and
thine even became a servant, and was slain; and
dost thou consider him to be nothing? Surely in
this respect also thou fightest against God, in
that thou deliverest a judgment contrary to
His. When he that is over the Church cometh
in, he straightway says, "Peace unto all";
when he preacheth, "Peace unto all"; when he
blesseth, "Peace unto all"; when he biddeth
to salute, "Peace unto all"; when the
Sacrifice is finished, "Peace unto all":
and again, in the middle, "Grace to you and
peace." How then is it not monstrous, if,
while hearing so many times that we are to have
peace, we are in a state of feud with each
other; and receiving peace, and giving it
back, are at war with him that giveth it to us?
Thou sayest, "And to thy spirit." And dost
thou traduce him abroad? Woe is me! that the
majestic usages of the Church are become forms
of things merely, not a truth. Woe is me!
that the watchwords of this army proceed no
farther than to be only words. Whence also ye
are ignorant wherefore is said, "Peace unto
all." But hear what follows, what Christ
saith; "And into whatsoever city or village ye
shall enter . . . as ye enter into the house,
salute it; and if the house be worthy, let your
peace come upon it, but if it be not worthy,
let your peace return to you." (Matt. x.
11, 13.) We are therefore ignorant;
because we look upon this merely as a figure of
words; and we assent not to them in our minds.
For do I give the Peace? It is Christ who
deigneth to speak by us. Even if at all other
times we are void of grace, yet are we not now,
for your sakes. For if the Grace of God
wrought in an ass and a diviner, for the sake of
an economy, and the advantage of the Israelites
(Num. 22), it is quite clear that it will
not refuse to operate even in us, but for your
sakes will endure even this.
Let none say then that I am mean, and low,
and worthy of no consideration, and in such a
frame of mind attend to me. For such I am;
but God's way always is, to be present even
with such for the sake of the many. And, that
ye may know this, with Cain He vouchsafed to
talk for Abel's sake (Gen. iv.), with the
devil for Job's (Job i.), with Pharaoh
for Joseph's (Gen. xli.), with
Nebuchadnezzar for Daniel's (Dan. ii.,
iv.), with Belshazzar, for the same (Dan.
v.). And Magi moreover obtained a revelation
(Matt. ii.); and Caiaphas prophesied,
though a slayer of Christ, and an unworthy
man, because of the worthiness of the
priesthood. (John xi. 49.) And it is
Said to have been for this reason that Aaron
was not smitten with leprosy. For why, tell
me, when both had spoken against Moses did she
alone suffer the punishment? (Num. xii.)
Marvel not: for if in worldly dignities, even
though ten thousand charges be laid against a
man, yet is he not brought to trial before he
has laid down his office, in order that it may
not be dishonored along with him; much more in
the case of spiritual office, be he whosoever he
may, the grace of God works in him, for
otherwise everything is lost: but when he hath
laid it down, either after he is departed or
even here, then indeed, then he will suffer a
sorer punishment.
Do not, I pray you, think that these things
are spoken from us; it is the Grace of God
which worketh in the unworthy, not for our
sakes, but for yours. Hear ye then what
Christ saith. "If the house be worthy, let
your peace come upon it." (Matt. x.
13-15.) And how becometh it worthy? If
"they receive you" (Luke x. 8), He
saith. "But if they receive you not, nor hear
your words, . . . verily I say unto you, it
shall be more tolerable for the land of Sodore
and Gomorrah in the day of judgment, than for
that city." What boots it then, that ye
receive us, and hear not the things we say?
What gain is it that ye wait upon us, and give
no heed to the things which are spoken to you?
This will be honor to us, this the admirable
service, which is profitable both to you and to
us, if ye hear us. Hear also Paul saying,
"I wist not, brethren, that he was High
Priest." (Acts xxiii. 5.) Hear also
Christ saying, "All whatsoever they bid you
observe" (Matt. xxiii. 3), that "observe
and do." Thou despisest not me, but the
Priesthood; when thou seest me stripped of
this, then despise me; then no more will I
endure to impose commands. But so long as we
sit upon this throne, so long as we have the
first place, we have both the dignity and the
power, even though we are unworthy. If the
throne of Moses was of such reverence, that for
its sake they were to be heard, much more the
throne of Christ. It, we have received by
succession; from it we speak; since the time
that Christ hath vested in us the ministry of
reconciliation.
Ambassadors, whatever be their sort, because
of the dignity of an embassy, enjoy much honor.
For observe; they go alone into the heart of
the land of barbarians, through the midst of so
many enemies; and because the law of embassy is
of mighty power, all honor them; all look
towards them with respect, all send them forth
with safety. And we now have received a word of
embassy, and we are come from God, for this is
the dignity of the Episcopate.
We are come to you on an embassy, requesting
you to put an end to the war, and we say on what
terms; not promising to give cities, nor so and
so many measures of corn, nor slaves, nor
gold; but the kingdom of heaven, eternal life,
society with Christ, the other good things,
which neither are we able to tell you, so long
as we are in this flesh, and the present life.
Ambassadors then we are, and we wish to enjoy
honor, not for our own sakes, far be it, for
we know its worthlessness, but for yours; that
ye may hear with earnestness the things we say;
that ye may be profited, that not with
listlessness or indifference ye may attend to
what is spoken. See ye not ambassadors, how
all pay court to them? We are God's
ambassadors to men; but, if this of fend you,
not we, but the Episcopate itself, not this
man or that, but the Bishop. Let no one hear
me, but the dignity. Let us then do everything
according to the will of God, that we may live
to the glory of God, and be counted worthy of
the good things promised to those that love
Him, through the grace and lovingkindness,
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