John Calvin Commentary Colossians 1:18

"And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence." — Colossians 1:18 (ASV)

The head of the body. Having discussed in a general way Christ’s excellence and his sovereign dominion over all creatures, he again returns to those things that relate particularly to the Church. Under the term head, some consider many things to be included. And, unquestionably, he later uses, as we will find, the same metaphor in this sense—that as in the human body it serves as a root from which vital energy is diffused through all the members, so the life of the Church flows from Christ (Colossians 2:19). Here, however, in my opinion, he speaks mainly of government. He shows, therefore, that Christ alone has authority to govern the Church, that believers ought to look to him alone, and that on him alone the unity of the body depends.

Papists, to support the tyranny of their idol, allege that the Church would be (ἀκέφαλον) without a head if the Pope did not, as a head, rule in it. Paul, however, does not allow this honor even to angels, and yet he does not cripple the Church by depriving her of her head; for as Christ claims this title for himself, so he truly exercises the office. I am also well aware of the cavil by which they attempt to escape—that the Pope is a ministerial head. The name head, however, is too august to be rightfully transferred to any mortal, under any pretext, especially without the command of Christ. Gregory shows greater modesty, who says (in his 92nd Epistle, Book 4) that Peter was indeed one of the chief members of the Church, but that he and the other Apostles were members under one head.

He is the beginning. As ἀρχὴ is sometimes used among the Greeks to denote the end to which all things relate, we might understand it as meaning that Christ is in this sense (ἀρχὴ) the end. I prefer, however, to explain Paul’s words this way—that he is the beginning because he is the first-born from the dead. For in the resurrection there is a restoration of all things, and in this way the commencement of the second and new creation, because the former creation had fallen to pieces in the ruin of the first man. Since, then, Christ by rising again initiated the kingdom of God, he is rightly called the beginning; for then we truly begin to exist in the sight of God, when we are renewed so as to be new creatures. He is called the first-begotten from the dead, not merely because he was the first who rose again, but because he has also restored life to others, as he is elsewhere called the firstfruits of those who rise again (1 Corinthians 15:20).

That he may in all things. From this he concludes that supremacy belongs to him in all things. For if he is the Author and Restorer of all things, it is manifest that this honor is justly due to him. At the same time, the phrase in omnibus (in all things) may be understood in two ways—either over all creatures or in everything. This, however, is of no great importance, for the simple meaning is that all things are subject to his dominion.