歌羅西書講道集 第 3 章

'Who is the image of the invisible God, the firstborn of all creation.'

'For in him were all things created, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones or dominions, whether principalities or authorities;'

'all things have been created through him and unto 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 it is necessary to repay the debt which yesterday I deferred, so as to engage your minds while they are at their keenest.

Reasoning concerning the dignity of the Son, Paul says these things, as we have also demonstrated:

'Who is the image of the invisible God.'

Of whom then do you think he says he is the image? If of God, well and good;

and the image of God shows the invariable likeness;

therefore he is, in this respect, invariably alike;

but if of a man, tell me, and thenceforth I will withdraw from you as from one who is mad.

But why is he nowhere called either image, or son, or angel, but 'man' in both respects? Why? Because there the exalted character of the nature would quickly have cast the multitude into this impiety;

but here the lowliness and humility guarantees the safety, and does not permit even those who wish it to suspect any such thing, or to drag the doctrine down.

For this reason, where there was much lowliness, Scripture confidently assigns the honor;

but where the nature is greater, it does so no longer.

Rather, 'the Image of the Invisible,' he says.

If, then, that One is invisible, this One likewise is invisible; for otherwise He could not be an image.

For an image, insofar as it is an image, must even among ourselves be exactly alike—alike, that is, in its features and its resemblance.

But here this is by no means possible;

for it is human art, which fails in many places—indeed everywhere—if you seek strict exactness;

but where God is concerned, He nowhere goes astray, nor does any failure occur.

But if He were a creature, how could He be the image of the Creator? For neither is a horse the image of a man.

If the image does not signify the exact likeness of the Invisible, what prevents the angels also from being an image? For they too are invisible—yet not to themselves;

but do you say that simply because He is invisible He is on this account an image, even if not in the very same way as He is?

'What then?' one asks; 'behold, He has been created?' Whence, tell me? 'Because he said, Firstborn.'

And yet he did not say 'first-created,' but 'Firstborn.'

Furthermore, if because He is called firstborn you say that He was created, what will you say when you hear Him called our brother? For Scripture calls Him our brother, made in all things like unto us.

Shall we then on this account also strip Him of being Creator, and refuse to grant that He surpasses us either in dignity or in anything else? And who among those possessed of sense would say this? For the word 'Firstborn' is indicative not of rank and honor, but of time only.

If, then, He has nothing more than we, perhaps by this reasoning He is the firstborn of all things, and God the Word will be of one substance with stones and wood and the rest;

'for He is the firstborn,' he says, 'of all creation.'

'But He is called firstborn,' he says;

Well—provided this be so, and He have not certain other brother-phrases as well; such as, 'Firstborn from the dead,' 'firstborn among many brethren.'

The phrase 'firstborn from the dead'—of what is it indicative, tell me? For you will not say that it means He rose first;

for he did not simply say 'of the dead,' but 'firstborn from the dead;'

nor that He died first, but that He rose as firstborn from the dead.

So that it signifies nothing else than this: that He became the firstfruits of the resurrection.

Then next he enters upon the doctrine itself.

For lest they should think Him to be of recent origin—because of old they were brought near through angels, but now through Him—he shows, first, that those angels availed nothing;

for otherwise this One would not have led them out of darkness;

and second, that He is even before them.

And he makes as a proof of His being before them the fact that they were created through Him;

'For in Him,' he says, 'were all things created.'

What say those here who hold the views of Paul of Samosata? That all things came into being in Him.

For behold, it is said: 'For in Him were all things created.'

But he spoke of the things in the heavens and the things upon the earth.

That which was in dispute he has set down first.

Then he adds, 'The visible and the invisible'—calling the soul invisible, and all men visible.

And what is agreed upon he lets pass, while he sets down what is in dispute.

Then he says, 'Whether thrones, or dominions, or principalities, or powers.'

The word 'whether' is comprehensive of the whole.

But it belongs to one who is not numbering the Spirit among the powers, but who, from the greater, points out also the lesser.

'All things,' he says, 'have been created through Him and unto Him.'

Behold, the phrase 'in Him' is equivalent to 'through Him.'

For having said 'in Him,' he added, 'through Him.'

And what is 'unto Him'? That is: upon Him hangs the subsistence of all things.

Not only did He Himself bring them from non-being into being, but He Himself also holds them together now;

so that if anything be torn away from His providence, it perishes and is destroyed.

But he did not say 'holds fast,' which would have been the grosser expression, but the more subtle one: that upon Him they hang.

For merely to incline toward Him is enough to hold them fast and bind them together.

Thus also the term 'Firstborn' is spoken of as a foundation.

And this signifies not consubstantiality with the creatures, but that all things are through Him and in Him.

Thus also elsewhere, when he says, 'I have laid a foundation,' he speaks not of the substance, but of the operation.

For lest you should think Him to be a mere minister, he says that He Himself holds them together—which is no less than to have made them.

And yet in our case this is even greater;

for the making is introduced by art, but the holding-together is no longer so;

for it does not hold together that which is perishing.

'And He is,' he says, 'before all things.'

Where is Paul of Samosata? 'And in Him all things consist;'

that is, they were created unto Him.

Continually he turns these matters over, by the continuity of his words, as by frequent blows, tearing up by the very roots that deadly doctrine.

For if, even after so much had been said, and after so long a time, Paul of Samosata sprang up, how much more would he have done so if these things had not been foretold? 'And all things,' he says, 'in Him.'

How does that which is not consist in Him? So that even the things done through angels are His.

'And He is the head of the body, the Church.'

Having spoken of His dignity, he now speaks also of His love toward mankind.

'He is,' he says, 'the head of the body, the Church.'

He did not say 'of the fullness,' though indicating this very thing even so; but wishing to show Him to us as more intimately ours—that He who is thus on high and higher than all, joined Himself to those below.

For everywhere He is first;

on high first, in the Church first;

for this is the meaning of, 'That He might have the pre-eminence.'

So that in birth also He is first.

And this especially is what Paul is at pains to show.

For if this be established—that He was before all the angels—that other point is also brought in along with it: that He made their works by His command.

And the wonderful thing is that in the later birth he was zealous to show Him first.

And yet elsewhere he calls Adam the first, as indeed he is;

but here he took the Church in place of the whole race of mankind.

For He is the first of the Church, and of men—just as of the creation—He is first according to the flesh;

and for this reason he here sets down the word 'firstborn.'

What does 'the firstborn' mean here? The one first created, or the one who rose before all—just as there too He is the one who exists before all.

And here he has set down 'firstfruits,' saying:

'Who is the beginning, the firstborn from the dead, that in all things He might have the preeminence;'

showing that the others also are of this same kind;

but there He is not called the firstfruits of the creation.

And there we have, 'the image of the invisible God,' and then, 'the firstborn.'

'For it pleased the Father that in Him all the fullness should 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 heaven.'

Whatever belongs to the Father, he says, these belong also to the Son—and with even greater earnestness, because He also became dead and united Himself to us.

He said 'firstfruits,' as one speaks of some kind of harvest.

He did not say 'resurrection,' but 'firstfruits,' showing that He sanctified us all, and offered us up as it were as a sacrifice.

He spoke of 'the fullness' with reference to the Godhead, just as John said:

'Of His fullness have we all received.'

That is to say, whether it was the Son or the Word, there dwelt not some mere energy, but the very essence.

He can state no cause whatsoever, but only the will of God;

for this is the meaning of, 'In Him it pleased Him,' and, 'through Him to reconcile all things to Himself.'

Lest you should think that He took upon Himself the rank of a mere servant, he says, 'to Himself.'

And indeed elsewhere he says that He reconciles us to God, as when, writing in the Epistle to the Corinthians, he said so.

And well did he say, 'through Him to reconcile.'

For they had already been reconciled, but it was needful to be so perfectly, and in such a way as no longer to be at enmity with Him.

How this comes about he then makes plain, announcing not only the reconciliation, but also the manner of the reconciliation:

'Having made peace through the blood of His cross.'

The word 'to reconcile' points to the enmity;

while 'having made peace' points to the war.

'Through the blood,' he says, 'of His cross, through Him, whether the things on earth or the things in the heavens.'

Great indeed it is to reconcile, but that it was also 'through Him' is greater;

and greater than this, that it was 'through His blood';

and not blood simply, but greater than this, 'through the cross.'

So then there are five marvels: He reconciled us to God, and through Himself, and through death, and through the cross.

Wonderful! How he has interwoven it once more! For lest you should think it to be one thing, and that the cross is something by itself, he says, 'through Himself.'

How does he know this to be a great thing? Because it was not by uttering mere words, but by giving up Himself for the reconciliation, that He thus accomplished all things.

But what does 'the things in the heavens' mean? For as to the things on earth, this is reasonable enough;

for the earth was filled with enmity, and was divided into many parts;

and each one of us was at variance both with himself and with the many;

but as to the things in the heavens, how did He make peace? Was there war and battle there too? And how do we pray, saying, 'Thy will be done, as in heaven, so also on the'

earth'? What then is to be said? The earth had been severed from heaven, the angels had been made hostile toward men, seeing their own Master dishonored.

He speaks of gathering together all things in Christ, both the things in the heavens and the things on the earth.

How? The things in the heavens in this way:

He transferred man thither, and led up to them the enemy, the one who had been hated.

Not only did He make the things on earth to be at peace, but He led him up to them—the enemy and foe.

Angels once more thereafter appeared on earth, since a man too had appeared in heaven.

And it seems to me that the catching up of Paul happened both for this reason, and to show that the Son too had been taken up there.

For on earth the peace is twofold, both toward the heavenly beings and toward themselves.

For if over one sinner who repents the angels rejoice, much more over so great a multitude.

All these things the might of God brought to pass.

Why then, he says, do you put your confidence in angels? For so far are they from being able to bring you near, that they were once even at war with you; and had not God Himself reconciled you to them, you would never have been at peace.

Why then do you run to them? Do you wish to learn how great was the hatred the angels bore toward us, and how they were ever turning away? They were sent for punishment upon the Israelites, upon David, upon the Sodomites, upon the valley of weeping.

But, on the contrary, upon the earth they sang, rejoicing exceedingly;

and He brought these down to them, and led men up thither.

These He first brought down here, and then He led man up to them;

the earth became heaven, since heaven was about to receive the things of earth.

For this cause, giving thanks, we say, 'Glory to God in the highest, and on earth peace, good will among men.'

Behold, he says, men too henceforth appeared as being well-pleasing.

What is 'good will'? Reconciliation;

no longer is heaven a dividing wall.

At first the angels were appointed according to the number of the nations;

but now, not according to the number of nations, but according to the number of believers.

Whence is this clear? Hear Christ saying:

'See that you do not despise one of these little ones;'

'for their angels do always behold the face of My Father who is in the heavens.'

For each believer has an angel, since from the beginning too each man of the approved had an angel;

as Jacob says, 'The angel who nourishes me, and who delivers me from my youth.'

If then we have angels, let us be sober, as though certain tutors were present with us;

For this cause we pray, and in our petitions we ask for the angel of peace, and everywhere we ask for peace:

peace in the churches, in the prayers, in the supplications, in the salutations;

and once, and twice, and thrice, and many times over the one who presides over the Church bestows it, adding the words, 'Peace be unto you.'

Why so? Because this is the mother of all good things; this is the foundation of joy.

For this reason Christ also commanded the apostles, as they entered into the houses, to say this at once, as though it were a certain token of good things:

'For when you enter into the houses,' He says, 'say, Peace be to you.'

For if this be lacking, all else is 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 say simply, 'Peace be to you,' but, 'Peace be to all.'

For what profit is there if we have peace with one man, but with another war and strife? What is the gain? For neither in the body, if some of the elements are at rest while others are in revolt, is it ever possible for health to hold together; rather it is through the good order and harmony and peace of them all.

And unless all are at rest and remain within their proper bounds, everything will be overturned.

And so too in our mind: unless all the thoughts be at rest, there will be no peace.

So great a good is peace, that

those who make and fashion it are called sons of God;

since the Son of God also came to the earth for this very purpose, to make peace between the things on earth and the things in the heavens.

But if the peacemakers are sons of God, then those who stir up strife are sons of the devil.

What are you saying? Do you cast in quarrels and battles? And who is so wretched as that? someone asks. For there are many who rejoice in evils, and who 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 the lesser of the two;

for those members that were cut asunder were joined together again;

but these, once torn away, if they be not joined together here, will no longer be joined, but remain outside the fullness.

When you wish to war against your brother, consider that you are warring against the members of Christ, and cease from your madness.

For what if he be cast off, if he be of no account? what if he be despised? 'Even so it is not the will,' He says, 'before My Father, that one of these little ones should perish;'

'Their angels always behold the face of My Father who is in the heavens.'

God for his sake became even a servant, and was slain;

and do you count him to be nothing? Then in this too you are fighting against God, casting your vote contrary to His.

When the one who presides over the Church comes in, at once he says:

when he preaches, 'Peace to all;'

when he blesses, 'Peace to all;'

when he bids them give the greeting, 'Peace to all;'

when the sacrifice is completed, 'Peace to all.'

And again in the midst, 'Grace to you and peace.'

How then is it not absurd, that hearing so often to have peace, we are set at war with one another, and both receiving it and giving it back, we make war on the one who gives peace? You say, 'And with your spirit,' and do you slander him without? Alas, that the solemn rites of the Church have become mere outward forms of things, and not any truth;

alas, that only as far as words do the tokens of this army remain.

Hence too you are ignorant why it is said, 'Peace to all.'

But hear what follows, what Christ says:

'Into whatever city or village you enter,' 'entering 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.'

For this reason we do not understand, because we think these things to be a mere form of words, and do not agree with them in our mind.

For is it I that give the peace? It is Christ, who deigns to speak through us.

For even if in all other time we be empty of grace, yet not now, for your sakes.

For if the grace of God wrought even in an ass and in a soothsayer, for the sake of the dispensation and the benefit of the Israelites, it is quite plain that neither will it refuse to work in us, but will endure this also for your sakes.

Let no one therefore say, 'I am mean and lowly and worthy of no account,' and thus give heed to me;

but it has ever been God's custom, for the sake of the many, to stand by even such as these.

And that you may learn: 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.

And the magi too obtained a revelation, and Caiaphas prophesied, though he was a Christ-slayer and unworthy, because of the dignity of the priesthood.

It is said that Aaron too was for this reason not smitten with leprosy.

For why, tell me, when both had spoken against Moses, did she alone pay the penalty? Do not marvel;

for if even in worldly dignities, though a man be accused of ten thousand crimes, he is not brought before the tribunal until he has laid down his office, lest it too be insulted along with him;

much more in the case of the spiritual office, whoever he may be, the grace of God is at work;

but when he has laid it down, whether by departing this life, or even here, then indeed, then he shall pay the heavier penalty.

Do not then think that these things are spoken of ourselves;

it is the grace of God that works even in the unworthy, not for our sakes, but for yours.

Hear then what Christ says:

'If the house be 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 word, verily I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.'

What profit then is it, that you receive us, and do not hear the things spoken by us? What is the gain, that you pay us honor, and do not attend to the things said to you? This is honor to us, this is the wondrous service, that both benefits you and us, if you hear us.

Hear also Paul saying, 'I did not know, brethren, that he was the high priest.'

Hear also Christ saying, 'All things whatsoever they bid you observe, observe and do.'

It is not me that you despise, but the priesthood;

when you see me stripped of this, then despise me, then not even I bear to give commands.

But so long as we sit upon this throne, so long as we hold the presidency, we hold also the dignity and the power, even though we be unworthy.

If the throne of Moses was so venerable, that for its sake men were heard, much more the throne of Christ.

That one we have succeeded to;

from this we speak, from which Christ also placed in us the ministry of reconciliation.

Ambassadors, whatever sort of men they may be, on account of the dignity of the embassy enjoy much honor.

They come alone into the midst of the land of barbarians, among so many enemies;

and since the law of the embassy has great force, all honor them, all look to them, all send them away in safety.

We too therefore have taken up the office of an embassy, and are come from God;

for this is the dignity of the episcopate.

We are come to you as ambassadors, asking you to lay down the war, and we tell you on what terms:

not promising to give cities, nor so many and so many measures of grain, nor slaves, nor gold, but the kingdom of the heavens, life eternal, fellowship with Christ, and the other good things which it is not possible for us to utter, nor for you to hear, so long as we are in this flesh and in the present life.

It is not that we desire to enjoy honor;

for we know well how worthless it is;

but we speak for your sakes, that you may hear what comes from us with earnestness, that you may be profited, that you may not attend to what is said with indifference or inattention.

Do you not see how all men pay court to ambassadors? We are ambassadors of God to men.

But if this is displeasing to you, it is not we ourselves, but this office of oversight that claims it;

not this or that particular man, but the bishop.

Let no one give heed to me, but to the dignity of the office.

Let us therefore do all things according to what is pleasing to God, that we may live to 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 forth.