Homilies on Colossians 3.1–3.5

[Homily 3] “Who is the image of the invisible God, the firstborn of all creation; for in him all things were created, things in the heavens and things on the earth, visible and invisible, whether thrones or dominions or principalities or authorities; all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church.” Today we must pay the debt which … to your minds. Paul says these things while speaking of the dignity of the Son, as we have also shown: “Who is the image of the invisible God.” Whose image, then, do you think he says he is? If God's, well and good; for he is God and the Son of God, and the image of God shows exact likeness; so he is exactly like him in this respect. But if a man's, say so, and from now on I will keep away from you as from a madman. Why is it that an angel has nowhere been called either image or son, but man has been called both? Why? Because in the angel's case the exalted nature would quickly have thrown the many into this impiety; but here the cheapness and lowliness guarantees safety, and does not allow people, even if they wish, to suspect any such thing and drag the word down. That is why, where there was great lowliness, Scripture confidently assigns the honour; but where the nature is greater, no longer. But “image of the invisible,” he says. So if he is invisible, the image too is likewise invisible, since otherwise it would not be an image. For an image, insofar as it is an image, must be exactly like even among us, for example in its features and likeness. Here among us this is quite impossible, for it is human art, which fails in many places, or rather everywhere, if you look for exactness; but where God is, there is no failure and no falling short at all. And if he is a creature, how is he the image of the Creator? For a horse is not the image of a man either. If the image does not show exact likeness to the invisible one, what prevents angels too from being an image? For they too are invisible, though not to themselves; and the soul is invisible. But is it simply because it is invisible that it is an image, even if not in the way he is? “The firstborn of all creation.”

“What then?” he says. “Look, was he created?” From where do you get that, tell me? “Because he said ‘firstborn.’” Yet he did not say “first-created,” but “firstborn.” Then, if you say that he was created because he is said to be firstborn, what will you say when you hear him called a brother? For Scripture calls him a brother, made like us in all things. Shall we then on this account take away his being Creator, and deem him to excel us neither in rank nor in anything else? And who with any sense would say this? For “firstborn” signifies not worth and honour, but only time. If then he has nothing more than we have, perhaps by this reasoning he is the firstborn of all things, and God the Word will be of the same essence as stones and wood and the rest; for “the firstborn,” he says, “of all creation.” “But he is called firstborn,” he says, “so he was created.” Well enough, if this were so and the word did not have other expressions akin to it, such as “firstborn from the dead” and “firstborn among many brothers.” What does “firstborn from the dead” indicate, tell me? You will not say that he rose first; for he did not say simply “of the dead,” but “firstborn from the dead”; nor does it mean that he died first, but that he rose firstborn from the dead. So it indicates nothing other than this, that he became the firstfruits of the resurrection. So it does not mean that he was created here either. Then at last he enters on the doctrine itself. For lest they think him more recent, because formerly men were brought near through angels but now through him, he shows first that those had no power (for otherwise this one would not have led them out of darkness), and secondly that he is also before them. And he makes it a sign of his being before them that they were created by him: “for in him,” he says, “all things were created.” What do those who hold the views of Paul of Samosata say here? That all things came into being in him. For look, it has been said, “for in him all things were created.” But he said, “things in the heavens and things on the earth”: what was disputed he put first. Then he adds, “visible and invisible,” calling the soul invisible and all men visible. And what was agreed he leaves aside, and what was doubted he sets down. Then he says, “whether thrones or dominions or principalities or authorities.” The “whether” embraces everything. And this is the language not of one who numbers the Spirit with the authorities, but of one who shows the lesser things from the greater. “All things,” he says, “were created through him and for him.” See, the “in him” is “through him”; for having said “in him,” he added “through him.” And what is “for him”? That is, the existence of all things hangs on him. Not only did he bring them from non-being into being, but he himself also holds them together now; so that if they were torn away from his providence, they would perish and be destroyed. But he did not say “holds firmly,” which was cruder, but the subtler expression, that they hang on him. For merely to incline toward him is enough to hold them firm and bind them together. So too “firstborn” is said in the sense of a foundation. This does not show that he is of the same essence as creatures, but that all things are through him and in him. So too elsewhere, when he says, “I laid a foundation,” he speaks not of the essence but of the activity. For lest you think him a servant, he says that he himself holds them together, which is no less than making them. Indeed among us it is even greater; for art brings in the former but not the latter, since it does not keep what is perishing from perishing. “And he is before all things,” he says. This befits God. Where is Paul of Samosata? “And in him all things hold together,” that is, they were created for him. He turns these expressions over continually, and with the continuity of the words, as with dense blows, tears up the deadly doctrine by the roots. For if, though so much was said, Paul of Samosata sprang up after so long a time, how much more if these things had not been said beforehand? “And in him,” he says, “all things hold together.” How do they hold together in one who does not exist? So the things done through angels are his too. “And he is the head of the body, the church.” Having spoken of his dignity, he now speaks also of his lovingkindness. “He is,” he says, “the head of the body, the church.” He did not say “of the fullness,” though even so he shows this very thing, but he wished to show him more closely related to us: that he who is so high, higher than all, joined himself to those below. For everywhere he is first: first above, first in the church (for he is the head), first in the resurrection. For this is what “that he might become pre-eminent” means. So he is first in birth too. And this is what Paul is especially eager to show. For if this is established, that he was before all the angels, that too is brought in with it, that he himself did their works by his command. And the marvellous thing is that he strove to show him first in the later birth too. And yet elsewhere he says that Adam is first, as indeed he is; but here he took the church instead of the whole human race. For he is first of the church, and of men, as of creation, first according to the flesh; and that is why he sets down “the firstborn” here. What does “the firstborn” mean here? The first created, or the one who rose before all, just as there it means the one who is before all. And here he set down “firstfruits,” saying, “who is the firstfruits, the firstborn from the dead, that in all things he might be pre-eminent,” showing that the others too are such; but there he did not say “firstfruits of creation.” And there it is “image of the invisible God,” and then “firstborn.” “For in him it pleased all the fullness to dwell, and through him to reconcile all things to himself, having made peace through the blood of his cross, whether things on earth or things in the heavens.” Whatever is the Father's, he says, is the Son's too, and with greater eagerness, in that he also became dead and united himself to us. He said “firstfruits” as of some fruit. He did not say “resurrection,” but “firstfruits,” showing that he sanctified all of us and offered us as a sacrifice. “Fullness” he has said of the Godhead, as John said, “From his fullness we have all received.” That is, whether it was the Son or the Word, what dwelt there was not some activity but essence. He has no cause to state except the will of God; for this is what “in him it pleased” means, “and through him to reconcile all things to himself.” Lest you think that he took the role of a servant, he says, “to himself.” And yet elsewhere he says that he reconciles to God, as he said when writing in the Letter to the Corinthians. And he rightly said, “through him to reconcile fully”; for they had already been reconciled, but it had to be done perfectly, so that they would no longer be at enmity with him. How this happens he next makes clear, announcing not only the reconciliation but also the manner of the reconciliation: “having made peace through the blood of his cross.” “Reconcile” shows the enmity; “having made peace,” the war. “Through the blood,” he says, “of his cross, through him, whether things on earth or things in the heavens.” Great it is to reconcile; but to do it through himself is greater; greater than this, through his blood; and not simply blood, but, greater than this, through the cross. So the marvels are five: he reconciled, to God, through himself, through death, through the cross. Ah, how he has mingled them again! For lest you think that it is one alone, or that the cross is something by itself, he says, “through himself.” How does he know that this is great? Because it was not by speaking words but by giving himself up for the reconciliation that he accomplished everything. What is meant by “things in the heavens”? Things on earth, rightly; for they were filled with enmity and divided into many factions, and each of us was at strife with himself and with the many. But how did he make peace with things in the heavens? Was there war and battle there too? And how do we pray, saying, “Your will be done, as in heaven, so on earth”? What then is to be said? The earth had been cut off from heaven; the angels had been made enemies of men, seeing their Master insulted. He says that he summed up all things in Christ, things in the heavens and things on the earth. How? Things in the heavens thus: he transferred man there; he brought up to them the enemy, the hated one. Not only did he make things on earth to be at peace, but he brought him up to them, the enemy and foe. This is a profound peace. Angels again appeared on earth from then on, since a man too appeared in heaven. It seems to me that Paul's rapture too happened for this reason, and to show that the Son too had been taken up there. On earth the peace is double, both with the heavenly beings and among themselves; but in heaven it is single. For if the angels rejoice over one sinner who repents, much more over so many. All these things the strength of God accomplished. Why then do you trust in angels? he says. They are so far from bringing you near that they were once even made your enemies, and if God himself had not reconciled you to them, you would not have been at peace. Why then do you run to them? Do you want to learn how great the hatred of the angels toward us was, and how they always turned away? They were sent for punishment against the Israelites, against David, against the Sodomites, against the valley of weeping. But not now; on the contrary, they sang on earth, rejoicing greatly; and he brought these down to men, and brought men up there.

And see the paradox. He first brought these down here, and then brought man up to them; earth became heaven, since heaven was going to receive the things of earth. That is why in thanksgiving we say, “Glory to God in the highest, and on earth peace, good will among men.” Look, he says, men too have at last appeared well-pleasing. What is “good will”? Reconciliation: heaven is no longer a dividing wall. At first the angels were according to the number of the nations; but now not according to the number of the nations, but according to the number of the faithful. How is this clear? Hear Christ saying, “See that you do not despise one of these little ones; for their angels always behold the face of my Father who is in heaven.” For each believer has an angel, since from the beginning each man of those approved by God had an angel, as Jacob says: “The angel who feeds me and delivers me from my youth.” If then we have angels, let us be sober, as if some tutors were present with us; for a demon too is present. That is why we pray and say, asking for the angel of peace, and everywhere we ask for peace. For nothing is equal to it: in the churches we ask for peace, in the prayers, in the litanies, in the addresses; and once, twice, three times and many times the one who presides over the church gives it, saying, “Peace to you.” Why? Because this is the mother of all good things, this is the foundation of joy. That is why Christ too commanded the apostles to say this at once when they entered houses, as a token of good things: “For when you enter the houses,” he says, “say, ‘Peace to you.’” For when it is absent, all things are superfluous. And again he said to the disciples, “Peace I leave with you, my peace I give to you.” This prepares the way for love. And the one who presides over the church does not simply say, “Peace to you,” but “Peace to all.” For what profit is it if we have peace with this person, but war and fighting with another? What is the gain? For neither in the body, if some of the elements are quiet while others are in revolt, is it ever possible for health to subsist, but only through the good order, harmony, and peace of them all; and if they are not all quiet and do not remain within their own bounds, everything will be overturned. And in our mind too, if all the thoughts are not quiet, there will be no peace. So great a good is peace that its makers and craftsmen are called sons of God — rightly, since the Son of God too came to earth for this purpose, to make peace with things on earth and things in the heavens. And if the peacemakers are sons of God, the makers of disturbance are sons of the devil. What do you say? Do you throw in strifes and fights? “And who is so wretched?” he says. Yet there are many who rejoice in evils and tear apart the body of Christ more than the soldiers cut it with the spear or the Jews pierced it with the nails. That evil was less than this: those members that were pierced were joined again; but these, once torn away, if they are not joined here, will never be joined again, but remain outside the fullness. When you want to make war on your brother, consider that you are making war on Christ's members, and stop your madness. What if he is cast off, if he is cheap? What if he is contemptible? “So it is not the will,” he says, “before my Father, that one of these little ones should perish”; and again, “Their angels always behold the face of my Father who is in heaven.” God became even a slave for his sake and was slaughtered; and do you think him nothing? So in this respect too you fight against God, casting votes contrary to his. When the one who presides over the church enters, he at once says, “Peace to all”; when he preaches, “Peace to all”; when he blesses, “Peace to all”; when he bids you greet one another, “Peace to all”; when the sacrifice is completed, “Peace to all.” And in between again, “Grace to you and peace.” How then is it not absurd if, hearing so many times that we should have peace, we are at war with one another, and while receiving peace and giving it back, we make war on the one who gives us peace? You say, “And with your spirit,” and slander him outside? Alas, that the solemn things of the church have become mere forms and not any reality; alas, that the watchwords of this army remain only words! That is why you do not even know why “Peace to all” is said. But hear what follows, what Christ says: “Into whatever city or village you enter, when you enter the house, greet it; and if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you.” That is why we do not know it: because we think these are a formula of words and do not assent with our mind. For is it I who give the peace? It is Christ, who deigns to speak through us. Even if all the rest of the time we are empty of grace, yet not now, for your sake. For if the grace of God worked in an ass and in a soothsayer for the sake of his plan and the benefit of the Israelites, it is clear that it will not refuse to work in us either, but will endure this too for your sake.

Let no one, then, say that I am cheap and lowly and worth nothing, and give heed to me on that footing. For I am such; but it has always been God's custom, for the sake of the many, to stand by even such men. And that you may learn this: he deigned to speak to Cain for Abel's sake, to the devil for Job's sake, to Pharaoh for Joseph's sake, to Nebuchadnezzar for Daniel's sake, to Belshazzar for the same man's sake. Magi too received a revelation, and Caiaphas prophesied, though he was a killer of Christ and unworthy, because of the dignity of the priesthood. It is said too that Aaron was not made leprous for this reason. For why, tell me, when both spoke against Moses, did she alone pay the penalty? Do not marvel; for if in outward dignities, even if someone is accused of countless things, he is not brought to court until he lays down his office, so that the office may not be insulted along with him, much more in the spiritual office, whoever holds it, the grace of God works; otherwise everything would have perished. But when he lays it down, whether by departing or even here, then, then he will pay a heavier penalty. Do not think that these things are said by us of ourselves: it is the grace of God that works even in an unworthy man, not for our sake but for yours. Hear then what Christ says: “If the house is worthy, let your peace come upon it.” How does it become worthy? “If they receive you,” he says. “But if they do not receive you, nor hear your words, truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” What profit is it, then, that you receive us and do not hear what is said by us? What is the gain that you pay us respect, and do not heed what is said to you? That is honour to us, that is wonderful respect, which benefits both you and us: if you hear us. Hear Paul too saying, “I did not know, brothers, that he was the high priest.” Hear Christ too saying, “All that they tell you to observe, observe and do.” It is not me you despise, but the priesthood. If you see me stripped of it, then despise me; then I too will not presume to give commands. But as long as we sit on this throne, as long as we hold the presidency, we have both the dignity and the strength, even if we are unworthy. If the throne of Moses was so venerable that men were heard for its sake, much more the throne of Christ. That throne we have received in succession; from it we speak, since Christ has placed in us the ministry of reconciliation. Ambassadors, whoever they are, enjoy great honour because of the dignity of the embassy. For see: they come alone into the middle of the land of barbarians, among so many enemies; and since the law of embassy has great force, all honour them, all look to them, all send them off in safety. We too, then, have taken up the office of an embassy and have come from God; for this is the dignity of the episcopate. We have come to you as ambassadors, asking you to end the war, and we state on what terms: not promising to give cities, nor so many measures of grain, nor slaves, nor gold, but the kingdom of heaven, eternal life, companionship with Christ, and the other good things, which it is impossible for us to speak of or for you to hear while we are in this flesh and in the present life. We are ambassadors, then; and we want to enjoy honour — not for our own sake, God forbid, for we know how cheap it is — but for yours, so that you may hear what we say with eagerness, so that you may be benefited, so that you may not attend to what is said with slackness or inattention. Do you not see how everyone treats ambassadors with attention? We are God's ambassadors to men. And if this is offensive to you, it is not we who say it but the episcopate itself; not so-and-so, but the bishop. Let no one listen to me, but to the dignity. Let us then do all things as pleases God, so that we may live for the glory of God and be counted worthy of the good things promised to those who love him, by the grace and lovingkindness, and so on.