Christ Over All: Part 2

In the previous article, we looked in depth at the actual structure of Colossians 1:15-20. But what is the passage actually about? What is Paul writing to the Colossian believers? At its core, we find the message of vv. 15-20 is about Christ and his relationship to creation. As previously mentioned, each stanza—though in relation to one another—has a different theme. The first stanza is about Christ and his relationship with the original creation. The second stanza focuses on Christ and his role in the new creation and its reconciliation with God. The transition between the two stanzas interacts with both ideas respectively, and makes the actual shift from creation to recreation.

Stanza 1: Christ as Creator

The first stanza of our passage focuses entirely on the relationship between Christ and creation.<1> Vv. 15-16 depict Christ as the creator, the tool of creation, and the purpose of creation. V. 15 describes Christ as “the firstborn of all creation”. The notion of firstborn in this context is not meant to be one of literal familial relation. Christ was not “born” as we were. It is not that he was created before us, but rather that he is the heir.<2> However, it is possible that it also refers to his preexistence before all of creation as Wright thinks.<3> But due to the range in which this phrase is used, it can easily be used to refer to the rank of Christ, placing him above all of creation.<4> His being firstborn also indicates that he would be the one to receive the inheritance of the family first and that he can at will distribute that inheritance to whomever he chooses.<5>

The translation of a phrase in v. 16 has led to some debate amongst scholars. The translation of the phrase “by him”, in relation to the creation of all things, has been cast in doubt by Bruce. Though the phrase has regularly been translated as “by him”<6>, Bruce argues that “in him” is the proper translation. The phrase ἐν αὐτῷ can be translated either way, but Bruce points out that there appears to be an allusion to Genesis 1:1. Bruce reasons that Christ is being identified with the “in” of Genesis 1:1. Bruce then points to stanza two, in v. 18, when Christ is called “the beginning”.<7>

To further support his argument, he points to the use of δι᾽ αὐτοῦ, in v. 16, which is translated as “through him”.<8>Though I think the allusion to Gen 1:1 needs more support to carry any weight, his argument using the phrase δι᾽ αὐτοῦseems plausible. It seems redundant to reassert that creation is made through him one line later. But that is not all. It seems curious that the translation of ἐν αὐτῷ in v. 16 is "by him" when every other use of ἐν αὐτῷ in the passage is commonly translated as "in him".<9> Wright comments that it makes more sense to translate this use of ἐν αὐτῷ as "in him" because it seems to be an intentional parallel with v. 19.<10>

This is further supported that every use of δι᾽ αὐτοῦ in the passage is commonly translated as “through him”.<11> Though it may seem of small significance, the translation of "in him" as opposed to "by him" does have some implications on the interpretation of the passage. As discussed above, to translate the phrase as "by him" is redundant with the phrase "through him" directly after.<12> Wright even argues that the translation “by him” implies that Christ is solely responsible for all created things, which is in opposition to Paul’s affirmation of both the Father and the Son’s role.<13> But if the translation of “in him” is accurate, it serves to solidify that God’s act of creation was not done apart from Christ but with him.<14>

Paul is thus clear that Christ has an intimate role in creation, but he goes further in v. 16 stating that creation happened “through him”. Not only did Christ take part in the creation act as the supreme creator, but he was the tool of creation itself. This is similar to a typical confession of Jewish monotheism. The difference is that what was originally attributed to YHWH is now attributed to Christ.<15> Christ being the tool of creation is also something that was attributed to Wisdom. Wright comments that "Wisdom is God's agent in the creation and preservation of the world."<16>Sumney also comments that Wisdom was the “means”, or the tool, that God used to create all things.<17>

The specification of “all things” in v. 16, in which Paul lists pairs of created things, serves to emphasize the totality of “all things” being created by Christ and thus under his subjectification.<18> To claim that the “heavens and the earth” were created in Christ is to imply that all the beings and powers, or authorities, that inhabit these realms are also created and subjected to Christ.<19> Paul then gets more specific with each pair, listing “visible and invisible” then “thrones or dominions” then “rulers or authorities”. This seems to point to the different powers that are deceiving or seducing the Colossians such as the “elemental spirits” and “asceticism and the worship of angels”.

Paul ends this stanza with the affirmation that creation was created "through him and for him" (v. 16). Again, this depicts Christ as the Father's tool of creation. What is significant about this phrase is the statement that the creation of everything was "for him", for Christ. Wright notes the difference in the tenses of κτίζω at the beginning of v. 16 and the end. He points out that the first use—ἐκτίσθη—is in the aorist, which is properly translated as “were created”. However, the second use—ἔκτισται—is in the perfect tense, which is properly translated as “have been created”.

Wright's point is that Paul initially refers to the first act of creation, and then in the second usage he refers to the "result of that initial act".<20>  So not only does the phrase “for him” indicate that Christ is the purpose of creation, but the very verb points to all of creation being for Christ. Sumney succinctly explains the intended message of v. 16 as “Christ as both the origin and the divinely intended goal of all creation.”<21>

Transition

The transition then serves to bridge the theme of Christ’s role in creation and Christ’s role in the reconciliation and re-creation of all things. V. 17 in essence summarizes the whole of stanza one, and v. 18 gives us a peek at the focus of stanza two.<22> V. 17 reinforces Christ’s supremacy over creation as he is “before all things”. This simultaneously implies not only the temporal status of Christ as existing before creation, but also of his position.<23> The phrase “before all things” seems to be tied to the idea of Christ as firstborn.<24>  He is before creation in time and rank, his rank giving him authority.

The second half of v. 17 expands upon the role of Christ in creation.<25> Stanza one clearly states the role of Christ as not only the creator but also the tool of creation and its purpose. V. 17 goes on to say that not only did Christ create all things, but he sustains all of creation. "All things are held together" (v. 17) in Christ. Wright points out that συνέστηκεν, translated as “are held together”, is in the perfect tense which means that not only were they held together, but they are continuing to be sustained.<26> This only further elevates the supremacy of Christ and how dependent the various powers and rulers are on Christ.<27> Not only do they depend on him for their initial existence, but they need Christ to even continue. The sustaining act of Christ thus depicts not a God who is far off and uninvolved in his creation, but rather one who is intimately active in the created order.<28>

V. 18, the second half of the transition, describes Christ’s relationship to the Church; he is the head of the body that is the Church. V. 18 also marks the transition from Christ and creation to Christ and the new creation that is reconciled to him.<29> Garland comments that at that time, it was common for philosophers to make a comparison between the cosmos and a body. Paul appears to parallel that thought, but instead of there being a cosmic body of Christ, his body is the Church, his followers.<30> This seems to imply there is a special relationship between Christ and the Church, one that is different from Christ and general creation. Whereas Christ is the supreme lord of creation, there seems to be a more intimate relationship with the Church being his body. This statement also enforces the dependent nature of the Church upon Christ.<31> Christ as the head also indicates his authority over the Church. This imagery likely combats the different ideologies and cultic practices that the Colossians were being pressured and taken by.<32>

Stanza 2: Christ as Reconciler

Stanza two, v. 18b-20, changes themes from Christ and his role in creation, to Christ and his role as reconciler.<33> His part in reconciling the old creation is through its recreation. As previously mentioned, the second stanza parallels the first in its structure. The first phrase of stanza two also begins with ὅσ ἐστιν, which translates as “he is”. Paul writes that Christ is “the beginning”, ἀρχή. Wright argues that to translate that as “beginning” is weak and rather “first principle”, “source”, or “creative initiative” might be better.<34> Though Sumney does not seem to find the same problem as Wright, he does note that ἀρχή can mean “origin” or “first cause” in relation to creation.<35>

Again there appears to be a call back to wisdom tradition. Wisdom was also called “the beginning”.<36> To call Christ “the beginning" at the start of the second stanza also creates a tie between the two stanzas, as it connects the idea of creation with that of Christ's work as the reconciler. It also reinforces the idea that Christ is the head of the Church, its origin, and its ruler. For ἀρχή, in its plural form, is used earlier and is translated as rulers, denoting a sense of authority.<37>

The end of v. 18, like in v. 15, calls Christ "firstborn" though in v. 18 that is in reference to his rising from death. This also plays on him being the beginning, for he is the beginning of the future resurrections. He is the firstborn, the first to rise into new life.<38> To say that he is the firstborn, specifically in the resurrection, is to identify him as the first of many, and the greatest in rank.<39> This also carries with it a familial image, of which Christ is the first of many children who will share in the inheritance of the resurrection.<40> Paul also seems to view the resurrection of Christ as the “inauguration of the ‘age to come’”. This gives us an image of the new age colliding and merging with the current age.<41>

V. 19 then gives us the reason for Christ’s exaltation and place as the firstborn, “For in him all the fullness of God was pleased to dwell.” (1:19)<42> This line emphasizes the rank and authority Christ has. Because the “fullness of God” dwells in him, he is preeminent and above all things.<43> The “fullness of God” likely indicates that Christ has the entirety of God’s character and nature. Or as Bauckham might say, Christ shares fully in the divine identity.<44>This puts Christ in the highest position possible. It is not that God is just in him, but that he shares in the same qualities of God, making him God.<45> That makes Christ different from any other heavenly being or spirit in the world. For no other being has the full qualities, the entire identity, of God. Christ is higher than any angel, including the angels that those in Colossae are supposedly worshipping.<46>(2:18)

The fullness of divinity is not only apparent in Christ's role in creation, but also in his role in reconciliation. Paul makes clear God’s plan in using Christ in vv. 19-20, which is a parallel sequence to v. 16, “in him … through him … to him…”<47> Wright comments that this creates some uncertainty as to whom the pronoun "him" refers to each time. But he argues that the proper reading should be that "God dwelt fully in Christ in order to reconcile all things to himself (i.e. to God) through him (i.e. Christ)."<48> Thus, just as Christ was God’s tool and purpose of creation, so he is for the reconciliation of all things to God.<49>

When looking closer at the Greek, one can see that this idea matches the typical Christian idea of a "partially realized eschatology". The word ἀποκαταλλάξαι, translated as “reconcile”, is in the aorist case. This indicates that the action of reconciliation is at least partially accomplished, for it does not necessarily indicate a specific time or state of progress.<50> The idea of reconciliation makes it clear that there has been some separation or division between God and his creation, for if all was well there would be no need for reconciliation. God's mission then seems to be to reconcile the entire creation to himself. Paul makes it clear that "all things" refers to the whole creation "whether on earth or in heaven”. This brings. A “cosmic scope” to Christ’s work of reconciliation.<51>

How is this reconciliation accomplished? Through “the blood of his cross”. (1:20) Specifically Christ made peace by his death on the cross. The use of blood brings to mind the idea of sacrifice which, throughout the Old Testament, is what made peace between God and humanity.<52> Thus, Christ was the sacrifice that brought ultimate reconciliation between God and not just man, but all of creation. Again, we find Paul used an aorist in “having made peace” indicating that this action has been fulfilled, it is accomplished. It was accomplished at the death of Christ on the cross.<53>

Sumney notes that this phrase seems to allude to the idea of making peace through the defeat of enemies. This was a similar claim made by Rome when it conquered its enemies. Just as Rome brought peace through victory over other nations, so Christ brings peace through victory over other powers in the world.<54> But peace is not all that is accomplished through Christ’s sacrifice, but the re-creation, the restoration of all things. Just as Adam, the first man, brought about the fall of the original creation, so the perfect man, Jesus the Christ brings about the restoration of creation.<55> In the next article we will discuss the application for the Colossian believers and what this passage means for us today.

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100. <2>           To think that this supports the idea of Christ being created would be to misunderstand the context and even the following verse which states that “all things were created through him” (v. 16). Bruce,

Christ Hymn,

101. <3>           Wright,

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74. <4>           Gorman,

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556; Sumney,

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65. <5>           Sumney,

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65. <6>           It is translated “by him” in the ESV, LEB, NET, NASB95, KJV, and others. <7>           Bruce,

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102. <8>           Ibid. <9>           The translation of

ἐν

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75. <11>         The translation of

δι᾽

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as “through him” occurs in vv. 16 <12>         Moo, et al.,

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2145. <13>         Wright,

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75. <14>         Bruce,

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102; Wright,

Colossians and Philemon,

75. <15>         Wright,

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70. <16>         Ibid. <17>         Sumney,

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65. <18>         Sumney,

Colossians,

66. <19>         Ibid. <20>         Wright,

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76; Sumney,

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69. <21>         Sumney,

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69. <22>         Ibid. <23>         Sumney,

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70; Wright,

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77. <24>         Bruce,

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104. <25>         Ibid. <26>         Wright,

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77. <27>         Sumney,

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70. <28>         Moo, et al.,

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2145. <29>         Bruce,

Christ Hymn,

106; Wright,

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77. <30>         Bruce,

Christ Hymn,

105; Moo, et al.,

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2146; Sumney,

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71. <31>         Sumney,

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71; Wright,

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77. <32>         It appears that the Colossians were facing various outside influences and temptations. Paul seems to be concerned with the Colossians being deceived (2:4), following bad philosophies (2:8), following “elemental spirits” (2:8), following cultic practices (2:16, 21-23), worshipping angels (2:18), and following visionaries (2:18); Sumney,

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NIVAC,

2147. <47>         Wright,

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79; Moo, et al.,

NIVAC,

2147. <48>         Wright,

Colossians and Philemon,

79. <49>         Sumney,

Colossians,

75. <50>         Ibid. <51>         Bruce,

Christ Hymn,

109; Sumney,

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76. <52>         Wright,

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80. <53>         Sumney,

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77. <54>         Bruce,

Christ Hymn,

109; Sumney,

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77. <55>         Wright,

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80.