ACC ~ Colossians 1 v18b

FIRST IN THE BEGINNING, FIRST IN THE NEW BEGINNING. ORIGEN: And if we should carefully consider all the concepts applied to him, he is the beginning only insofar as he is wisdom. He is not even the beginning insofar as he is the Word, since “the Word” was “in the beginning,” so that someone might say boldly that wisdom is older than all the concepts in the names of the firstborn of all creation. God, therefore, is altogether one and simple. Our Savior, however, is many things. … And for this reason he becomes the light of men when men, darkened by evil, need the light which shines in the darkness and is not grasped by darkness. He would not have become the light of men if men had not been in darkness. And it is possible to perceive a similar thing also in the case of him being the firstborn [from] the dead. For if, by way of supposition, the woman had not been deceived and Adam had not fallen into sin, but the man created for incorruption had grasped incorruption, he would have neither descended “into the dust of death” nor died since there would have been no sin for which he had to die because of his love for men. And if he had not done these things, he would not have become the “firstborn from the dead.” COMMENTARY ON JOHN 1.118-21.

CHRYSOSTOM: 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. HOMILIES ON COLOSSIANS 3.

THEODORE OF MOPSUESTIA: When Paul says “firstborn from the dead,” it is clear that he is referring to the assumed humanity of Christ. COMMENTARY ON COLOSSIANS.

SEVERIAN OF GABALA: “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. PAULINE COMMENTARY FROM THE GREEK CHURCH.

THEODORET OF CYR: The blessed Paul called the Christ “the firstborn of the dead.” I suppose the firstborn has the same nature as they of whom he is called firstborn. As man then he is firstborn of the dead, for he first destroyed the pangs of death and gave to all the sweet hope of another life. As he rose, so he suffered. As man then he suffered, but as awful God he remained impassible. DEMONSTRATIONS BY SYLLOGISMS, “PROOF THAT THE DIVINITY OF THE SAVIOR IS IMPASSIBLE.”

GREGORY OF NYSSA: 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. ON PERFECTION.

RUFINUS OF AQUILEIA: 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. APOLOGY FOR ORIGEN 1.6-7.

Col