Colossians 1:15ff
notes
The first relates Jesus to creation; the second, to redemption
supremacy of Christ. He is Lord over creation, and he is the Lord of the new creation.
Every area of life touched by sin also must be touched by grace.
Jesus’ lordship is seen by virtue of both his position in creation and his position in redemption.
Jesus: Lord of Creation (1:15–17)
The structure of the passage provides a guideline for analysis. In this first stanza of the hymn, the structural analysis reveals two assertions about the person of Christ (v. 15) that are followed by a reason for the assertions (v. 16) and a summary statement expressing Jesus’ prominence (v. 17).
the word “image” (eikōn) conveyed one of two nuances of meaning
The first is that of representation. The image represented and symbolized what the object pictured.
Jesus exactly symbolized God.
The second element of meaning in the word “image” (eikōn) was manifestation. When the term was employed, it meant that the symbol was more than a symbol. The symbol brought with it the actual presence of the object. Thus J. B. Phillips translated it, “visible expression,” and by it Paul meant that Jesus brought God into the human sphere of understanding. He manifested God. The terminology is similar to Heb 1:3, where the writer stated that Jesus is called the “exact representation” of God, and John 1:18, which states that Jesus “has made him known.” The point is that in Christ the invisible God became visible. He shared the same substance as God and made God’s character known in this earthly sphere of existence. The revelation of God in Christ is such that we can actually see him, even with all of our limitations.
In choosing the word “image,” Paul stressed that God was present wherever Jesus was. He was the personal manifestation of deity.
The Greek word “firstborn” comes from two words which mean to bring forth, or beget and first.
Used this way, it expressed the first birth of men or animals.
It often expressed a special relationship with God the Father, one of privilege. This is certainly the meaning in such passages as Ps 89:27, where David is called the “firstborn” among the kings of the earth
In the New Testament the word occurs only eight times. It is clearly used literally of primogeniture only once. The rest of the occurrences are figurative, and they are far removed from any idea of birth.
The eight are Luke 2:7; Rom 8:29; Col 1:15, 18; Heb 1:6; 11:28 (plural); 12:23; Rev. 1:5. The one time it occurs with a literal sense is Luke 2:7, and that is a questionable usage. For a thorough and valuable discussion of this data, see Michaelis, 6:865–882.
The Jewish concept of the birthright also influences the meaning of the word. As Lightfoot pointed out, the term “firstborn” referred to a rite (ritual) that accorded the first son a special place in the family. The term soon lost the meaning of the first in time and developed the meaning of first in priority. Following this reasoning, Paul stated that Jesus “is His Father’s representative and heir and has the management of the divine household (all creation) committed to Him.”
The meaning of privilege predominates in the passage
1:16 In this verse Paul provided the reason for asserting the supremacy of Christ over creation. The three phrases “by him” (v. 16a), “by him” (v. 16b), and “for him” (v. 16b) indicate the relationship.
In actuality, three different ideas are expressed by these phrases. The first of these is the Greek expression translated literally “in him.” It should be understood as in his mind or in his sphere of influence and responsibility. Practically, it means that Jesus conceived of creation and its complexities. Creation was his idea.
The second informative phrase is that creation came into existence “through him.” The NIV says “by him.” This phrase means that creation came to be through his power and ability. He is the effective agent of creation
In John 1:1ff., John affirmed emphatically that everything created owes its existence to Jesus. In Heb 1:1–3, the writer pointed to Jesus’ creative and sustaining power in relation to all material things.
Finally, the passage affirms that creation exists “for him.” The literal expression is “unto him.” This means that Jesus is the goal of all creation. Everything exists to display his glory, and ultimately he will be glorified in his creation.
1:17 The summary includes two statements of significance to the readers.
The first is, “He is before all things.” Clearly this comment has a time orientation, and it teaches that before creation Jesus existed. Since for the ancients priority in time often meant priority of person, this argument not only stresses Jesus’ role in creating but also gives him a prominent position with respect to creation.
The second statement is, “In him all things hold together.” The work of creation included the continual sustaining of what was created
The Creator has not forgotten the creation.
Jesus: Lord of the New Creation (1:18–20)
Here, Jesus is praised for his role in the new creation. In the new creation, every aspect of creation touched by sin will be touched by grace.
The structure of this stanza parallels the first. There are two assertions (1:18) and reasons for the assertions (1:19–20).
1:18 As in the first stanza, two statements made about Jesus set the direction for the stanza. They relate to Jesus in his role of Redeemer. The first is, “He is the head of the body, the church.”
The metaphor of the church as “the body” was commonly used by Paul and adapted easily to many different aspects of the church’s life. It may stress the interdependency of the various parts of the body (cf. 1 Cor 12:12–26), the dynamic aspect of the body as it strives for maturity (Eph 4:15–16), the redemptive role of the head for the body (Eph 5:23), or the hierarchy of the parts of the body, the head being superior to the rest (Col 1:18).
The second assertion is that he is the beginning. The term has two possible applications, both of which have been understood here. First, at times the word means temporal primacy. As such, it refers only to being first in time. References such as Matt 19:4, 8; Heb 1:10; 2 Pet 3:4 employ this sense. At other times, the word means primacy in authority or rule. As such, it refers to the unique one who rules with appropriate authority. References such as Rom 8:38 (“principalities,” KJV; “demons,” NIV) and 1 Cor 15:24 (“rule,” KJV; “dominion,” NIV) reveal this aspect of the term.
the positional terminology is to be preferred over the purely temporal.
God determined that a new order would be built around the person of Jesus, and that is the focus of this second portion of the hymn.
The purpose of the resurrection is stated here as “so that in everything he might have the supremacy.”
Just as creation depends on him for its existence and order, redemption depends on him, and he is the primary figure in it
Two reasons that support the assertions made in 1:18 are given in vv. 19–20: “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things.” The first has to do with Jesus’ person; the second, with his work.
Therefore, it expresses that Jesus was completely God. Everything that God is, Jesus is.
The statement actually means that God was pleased to take human form in Jesus. He was no less than God
1:20 At this stage, Paul took up his second concern, which was the work of Jesus.
The scope of reconciliation includes the material creation, the animal world, humanity, and spiritual beings. It may be tempting to think of reconciliation as affecting humanity only; the text goes far beyond that: He reconciled “all things, whether things on earth or things in heaven.”
All of creation was touched by sin. The world was out of order and needed a correction. This was provided in Christ.
As a helpful digression, some discussion of the biblical view of this disorder will clarify Paul’s thought. There are three specific concerns: the spirit world, the human world, and the material world. Each has been alienated and stands in need of correction. The spirit world suffered a fall when many of the angels rebelled. The human fall is recorded in Gen 3 and its theological implications explored in Rom 5:12–21. The material world was affected as a result of the fall of Adam and Eve, as recorded in Gen 3:17ff. The various situations explain the spiritual battles between demons and God/angels, the moral dilemma faced in the human condition, and the natural disasters and difficulties in the material world. Thus, sin affected every area of creation, and the work of God in redemption extends likewise to every area of creation. That is the subject of this portion of the hymn. Nothing lies outside the realm of Christ’s reconciling work.106
That, of course, does not mean that everything is brought into a proper, “saving” relationship with God.
Leonardo DaVinci
In Leonardo Da Vinci’s famous painting of The Last Supper, our Lord’s hands are empty. And therein lies an inspiring story.
Da Vinci dedicated three years to this painting, determined that it would be his crowning work. Before the unveiling, he decided to show it to a friend for whose opinion he had the utmost respect.
The friend’s praise was unbounded. “The cup in Jesus’ hand,” he said, “is especially beautiful.” Disappointed at once Da Vinci began to paint out the cup. Astonished, the distinguished friend asked for an explanation. “Nothing,” Da Vinci explained, “must distract from the figure of Christ.”
