And he is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things he may hold the primacy:

“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.”

“For He came to save all through means of Himself-all, I say, who through Him are born again to God-infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. 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," the Prince of life, existing before all, and going before all.”

“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." In calling Him the first-fruits, he testified to that which we have said, viz., that the Saviour, taking to Himself the flesh out of the same lump, raised this same flesh, and made it the first-fruits of the flesh of the righteous, in order that all we who have believed in the hope of the Risen One may have the resurrection in expectation.”

“The prophet Elias also, in the third book of Kings: "I have been very jealous for the Lord God of hosts, because the children of Israel have forsaken Thee, thrown down Thine altars, and slain Thy prophets with the sword; and I only am left, and they seek my life to take it away." On account of these impieties of theirs He cast them off for ever; and so He ceased to send to them prophets. But He commanded His own Son, the first-begotten, the maker of all things, His own counsellor, to descend from heaven, that He might transfer the sacred religion of God to the Gentiles, that is, to those who were ignorant of God, and might teach them righteousness, which the perfidious people had cast aside.”

“"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, "That He might have the preeminence." 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, 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 preeminence," 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."”

“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 dishonour, 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, as it is said by the Apostle: "Who shall change the body of our humiliation, that it may be conformed to the body of his glory." Since then, in reference to our hope of the resurrection, Christ is set forth all through as the archetype, since he is the first born of those who rise, and since he is the head of every creature, as it is written, "Who is the head of all, the first born from the dead, that in all things he might have the preeminence;" how is it that we stir up these vain strifes of words, and conflicts of evil surmises?”

“"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. .”

“After the apostle commended Christ by comparison to God and to the whole creation, here he commends him in comparison to the Church. And first in general; second specifically as to the Colossians, at *and you, when you were*; third specifically as to his own person, at *of which I am made*. Concerning the first he does two things, for first he sets forth the relation of Christ to the whole Church; second he expounds it, at *who is the beginning*. He says therefore: this one, in whom we have redemption, Christ, is the firstborn of creation, but according as he is such he has been made the head of the Church. Two things need to be expounded here. First, how the Church is a body, and second, how Christ is the head. The Church is called a body by likeness to a single man, and this in two ways, namely both as to the distinction of members, Eph. 4: *he gave some indeed as apostles, some as prophets*, etc., and as to services, which although they are distinct, nevertheless one serves another, 1 Cor. 12:25: *let the members be solicitous for one another*; Gal. 6:2: *bear one another's burdens*, and so on. Likewise, just as one body is constituted from the unity of a soul, so the Church from the unity of the spirit. Eph. 4:4: *one body and one spirit*. 1 Cor. 10:17: *we, being many, are one bread, one body*, and so on. Again there is another consideration of the members in relation to the head of the Church, namely to Christ. For Christ himself is the head of the Church. Ps. 3:3: *you lift up my head*, and so on. And he expounds what it is to be head, saying *who is the beginning*, and so on. For the head, with respect to the other members, has three privileges. First, because it is distinguished from the others by order of dignity, since it is the beginning and presiding one; second, in fullness of senses, which are all in the head; third, in a certain influx of sense and motion to the members. And therefore he first shows how Christ is head by reason of dignity; second by reason of the fullness of graces, at *for in him it pleased*; likewise third by reason of influence, at *and through him*. Now the Church has a twofold state, namely of grace in the present and of glory in the future, and it is the same Church, and Christ is head according to both states, because he is first in grace and first in glory. As to the first he says *who is the beginning*, because he is not only in grace according as he is man, but also all are justified through faith in Christ. Rom. 5:19: *through the obedience of one man many are constituted just*. And therefore he says *who is the beginning*, namely of justification and grace in the whole Church, because even in the old testament there were some justified through faith in Christ. Jn. 8:25: *I am the beginning, who speak*, and so on. Ps. 109:4: *with you is the principality*, and so on. Likewise he is the beginning as to the state of glory. Therefore he says *the firstborn from the dead*. For because the resurrection of the dead is as it were a certain second generation, since man in it is restored to eternal life, Matt. 19:28: *in the regeneration, when the Son of man shall sit*, etc., and before all Christ is first, therefore he is *the firstborn from the dead*, that is, of those who are begotten through resurrection. But against this is the case of Lazarus, Jn. 11. I respond. It is said that this man and others did not rise to that immortal life, but to a mortal one; but Christ, rising from the dead, *dies now no more*, as is said Rom. 6:9. Apoc. 1:5: *the firstborn of the dead*, and so on. 1 Cor. 15:20: *but now Christ has risen from the dead, the firstfruits of them that sleep*. And this, that in all things he himself might be *holding the primacy*, as to the gifts of grace, because he himself is the beginning; as to the gifts of glory, because he himself is the firstborn. Ecclus. 24:9: *in every nation and in every people I have held the primacy*, and so on. Then when he says *because in him*, etc., he shows the dignity of the head as to the fullness of all graces. For other saints had divisions of graces, but Christ had all of them. Therefore he says *because in him*, and so on. Each single word has its own weight. *It pleased*, designates that the gifts of the man Christ were not from fate or from merits, as Photinus says, but from the good pleasure of the divine will assuming this man into the unity of the person. Matt. 3:17: *this is my son*, and so on. Likewise he says *all*, because others have this gift, others another. Jn. 13:3: *he gave all things into his hands*. Likewise he says *fullness*, because someone had some gift, but not the fullness of it, or of its power, because perhaps he unwillingly fell short in something. But Jn. 1:14 it is said of Christ: *we saw him full of grace and truth*. Ecclus. 24:16: *in the fullness of the saints is my abode*. Likewise he says *to dwell*. For others received the use of grace for a time, since the spirit of the prophets is not always present to the prophets, but in Christ it is habitual, because the dominion of this fullness is always at will in Christ. Jn. 1:33: *upon whom you shall see the spirit descending, and remaining upon him*, and so on. Then when he says *and through him*, etc., he shows that Christ is the head of the Church by reason of influx. And this is the third reason of headship. And first he shows the influx of grace; second he expounds what he had said, at *making peace*. He says therefore first: I say that it pleased not only as to this, that he should have it in himself, but also that through him it should be derived to us. Hence he says *and through him to reconcile all things unto himself*. 2 Cor. 5:19: *God was in Christ reconciling the world to himself*. He then expounds what sort of reconciliation this is, and how all things are reconciled. Now in reconciliation two things are to be considered: first, in what those who are reconciled agree. For those at discord have diverse wills. But those reconciled agree in some one thing. And thus wills previously discordant agree in Christ. And such wills are both of men, and of God, and of Angels. Of men, because Christ is man; of God, because he is God. Likewise there was discord between the Jews, who wanted the law, and the gentiles, who did not want the law; but Christ brings both into concord, because he is from the Jews, and because he releases from the observances of the law. And this concord was made *through blood*, and so on. For between God and man the cause of discord was sin; between Jews and gentiles, the law. Christ through the cross destroyed sin, and fulfilled the law. And thus he removed the cause of discord. Heb. 12:22: *you have come to Mount Zion, and to the city of the living God, Jerusalem*, and so on. And thus we are reconciled. And so both are at peace, whether *the things that are in heaven*, as Angels and God, or *the things that are on earth*, namely Jews and gentiles. Therefore, at the birth of Christ it is said, Lk. 2:14: *glory to God in the highest, and on earth peace to men*, and so on. Likewise in the resurrection he said: *peace be to you*, etc., as is had Jn. 20:20. Eph. 2:14: *for he himself is our peace, who has made both one*, and so on. Then when he says *and you*, etc., the commendation of Christ is set forth through the gifts conferred on them. Where first he recalls their past state; second, the benefit of Christ, at *but now*, etc.; third, what is required of them, at *if however*, and so on. Now the past state had three evils. For as to the intellect they were ignorant; as to effect, enemies of righteousness; as to act, in many sins. As to the first he says *estranged*, and so on. As to the second, *and enemies in sense*, according to one reading; and he shows the defect of wisdom which the Jews used to preach concerning the one God. Jn. 3:19: *they loved darkness rather than light*. But were they held to the law of Moses? It must be said that yes, as to the worship of the one God. Or *estranged in sense*, that is, by choice contradicting him out of malice. Job 34:27: *who as it were on purpose have withdrawn from him*. As to the third he says *in evil works*. Jn. 3:19: *for their works were evil*, and so on. Then when he says *but now*, he sets forth the benefits of Christ. And the first is reconciliation in his body. And he says *in the body of his flesh*, not that the body is one thing and the flesh another; but to show that he took a body in the being of nature. Jn. 1:14: *and the word was made flesh*, and so on. And the same body of flesh, that is, mortal. Rom. 8:3: *God sending his own son in the likeness of sin*, and so on. The second is sanctification. Hence he says *that he might present you holy*. Heb. 13:12: *Jesus, that he might sanctify the people*, and so on. The third is the washing away of sins, at *and unblemished*. Heb. 9:14: *the blood of Christ, through the Holy Spirit, offered himself to God, shall cleanse our conscience*, and so on. Likewise as to future things, at *and irreproachable*. 2 Pet. 3:14: *be diligent that you may be found unblemished and unviolated before him in peace*, and so on. And he adds *before him*. 1 Kings 16:7: *man sees the things that appear outwardly, but the Lord looks upon the heart*. He requires of us firmness of faith and hope; therefore he adds, saying *if however you continue in the faith, grounded*. Faith is like a foundation, from whose firmness the whole structure of the Church is made firm. Likewise, *and stable in hope*, not moved from themselves, and *immovable*, as it were not falling away from hope through others. From the hope, I say, *of the Gospel*, that is, which the Gospel gives concerning the goods of the kingdom of heaven. Matt. 4:17: *do penance, for the kingdom of heaven shall be at hand*. Nor is there any excuse, because it *has been preached*, namely through the apostles. He uses the past tense for the future, on account of its certainty. *In the whole creation which is under*, etc., that is, to every new creature, that is, to the faithful, for whom it was prepared.”

“And he is the head of the body, the church,.... By "the church" is meant, not any particular congregated church, as the church at Colosse, or Corinth, or any other; but the whole election of grace, the general assembly and church of the firstborn, whose names are written in heaven in the Lamb's book of life; the church which Christ has given himself for, and has purchased with his blood, and builds on himself the rock, and will, at last, present to himself a glorious church without spot or wrinkle, or any such thing; this is compared to an human body, and therefore called "the body"; which is but one, consisting of many members in union with each other, set in their proper places in just symmetry and proportion to each other, and subservient to one another, and are neither more nor fewer; see Co1 12:12, &c. and of this body, the church, Christ is "the head"; he was the representative head of this body of elect men from all eternity, and in time; he is a political head of them, or in such sense an head unto them, as a king is to his subjects; he reigns in them by his Spirit and grace, and rules them by wholesome laws of his own enacting, and which he inscribes on their hearts, and he protects and defends them by his power; he is an economical head, or in such sense an head of them, as the husband is the head of the wife, and parents and masters are the heads of their families, he standing in all these relations to them; and he is to them what a natural head is to an human body; of all which See Gill on Co1 11:3. The Messiah is called one head, in Hos 1:11; which Jarchi explains by David their king, and Kimchi on the place says, this is the King Messiah: who is the beginning; which either denotes the eternity of Christ, who was not only in the beginning, and was set up from the beginning, from everlasting, but is also the beginning and the end; and who is, indeed, without beginning of days, or end of life: or his dominion; he is the principality, as the word may be rendered; he is the principality of principalities, the head of all principality and power, the angels; he is the Prince of the kings of the earth; he is King of saints; the kingdom of nature and providence is his, and the government of his people in a special manner is on his shoulders: or this may design his being the first cause of all things; he is the beginning of the creation of God; the efficient cause of all created beings; he is the beginning of the church, of which he is the head; as Eve was from Adam, so is the church from Christ; it is a body of his preparing, and a temple of his building, and where he sits as a priest on his throne, and has the government of it: the second number, wisdom, in the cabalistic tree of the Jews, is called "the beginning" (n), as is the Logos, or Word, by Philo the Jew (o): the firstborn from the dead; the first that rose from the dead by his own power, and to an immortal life; for, though others were raised before him, and by him, yet not to a state of immortality; the path of life, to an immortal life, was first shown to him as man; and who also is the firstfruits of them that sleep, and so the pledge and earnest of the future resurrection of the saints; and is both the efficient and exemplary cause of it; the resurrection of the dead will be by him as God, and according to his own, as man: that in all things he might have the pre-eminence; or might be the first and chief over all persons, angels, and men; having a superior nature, name, and place, than the former, and being the firstborn among many brethren designed by the latter: and in all things he is the first, and has the precedence and primacy; in sonship, no one is a Son in the sense he is; in election, he was chosen first, and his people in him; in the covenant, he is the surety, Mediator, and messenger of it, he is that itself; in his human nature, he is fairer than the children of men; in redemption, he was alone, and wrought it out himself; in life, he exceeded all others in purity, in doctrine, and miracles; and in dying he conquered death, and rose first from it; in short, he died, revived, and rose again, that he might be Lord both of dead and living; and he ought to have the pre-eminence and first place in the affections of our hearts, in the contemplations of our minds, in the desires of our souls, and in the highest praises of our lips, (n) Cabala denudata, par. 2. p. 7. & Lex. Cabal. p. 679, 681. (o) Philo de Conf. ling. p. 341.”

“He is the head of the body - What the apostle has said in the two preceding verses refers to the Divine nature of Jesus Christ; he now proceeds to speak of his human nature, and to show how highly that is exalted beyond all created things, and how, in that, he is head of the Church - the author and dispenser of light, life, and salvation, to the Christian world; or, in other words, that from him, as the man in whom the fullness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received. The beginning, the first-born from the dead - In Co1 15:20, Christ is called the first-fruits of them that slept; and here, the chief and first-born from the dead; he being the first that ever resumed the natural life, with the employment of all its functions, never more to enter the empire of death, after having died a natural death, and in such circumstances as precluded the possibility of deception. The αρχη, chief, head, or first, answers in this verse to the απαρχη, or first-fruits, Co1 15:20. Jesus Christ is not only the first who rose from the dead to die no more, but he is the first-fruits of human beings; for as surely as the first-fruits were an indication and pledge of the harvest, so surely was the resurrection of Christ the proof that all mankind should have a resurrection from the dead. That in all - he might have the pre-eminence - That he might be considered, in consequence of his mediatorial office, as possessing the first place in and being chief over all the creation of God; for is it to be wondered at that the human nature, with which the great Creator condescended to unite himself, should be set over all the works of his hands?”

“Revelation of Christ to the Church and the new creation, as the Originator of both. he--emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Col 2:10, Col 2:18). head of the body, the church--The Church is His body by virtue of His entering into communion corporeally with human nature [NEANDER], (Eph 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the first-fruits" of the new creation among men, the Head of the Church. who is--that is, in that He is the Beginning [ALFORD]. Rather, this is the beginning of a new paragraph. As the former paragraph, which related to His originating the physical creation, began with "Who is" (Col 1:15); so this, which treats of His originating the new creation, begins with "who is"; a parenthesis preceding, which closes the former paragraph, that parenthesis (see on Col 1:16), including from "all things were created by Him," to "Head of the body, the Church." The head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to Hebrew etymology). So Jesus by His unction was designated as the Head of the body, the Church. the beginning--namely, of the new creation, as of the old (Pro 8:22; Joh 1:1; compare Rev 1:8): the beginning of the Church of the first-born (Heb 12:23), as being Himself the "first-born from the dead" (Act 26:23; Co1 15:20, Co1 15:23). Christ's primogeniture is threefold: (1) From eternity the "first-begotten" of the Father (Col 1:15); (2) As the first-born of His mother (Mat 1:25); (3) As the Head of the Church, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His "regeneration," even as His people's coming resurrection will be their "regeneration" (that is, the resurrection which was begun in the soul, extended to the body and to the whole creation, Rom 8:21-22) (Mat 19:28; Act 13:33; Rev 1:5). Sonship and resurrection are similarly connected (Luk 20:36; Rom 1:4; Rom 8:23; Jo1 3:2). Christ by rising from the dead is the efficient cause (Co1 15:22), as having obtained the power, and the exemplary cause, as being the pattern (Mic 2:13; Rom 6:5; Phi 3:21), of our resurrection: the resurrection of "the Head" involves consequentially that of the members. that in all things--He resumes the "all things" (Col 1:20). he might have the pre-eminence--Greek, "He HIMSELF may (thus) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before in the world of creation (Col 1:15). "Begotten before every creature, or "first-born of every creature" (Psa 89:27; Joh 3:13).”