Colossians 1:14-20
In whom ( εν ω ). In Christ as in Eph 1:7. This great sentence about Christ carries on by means of three relatives ( εν ω 14, ος 15, ος 18) and repeated personal pronoun ( αυτος ), twice with οτ (15, 19), thrice with κα (17, 18, 20), twice alone (16, 20).Our redemption ( την απολυτρωσιν ). See on Ro 3:24 for this great word (Koine), a release on payment of a ransom for slave or debtor (Heb 9:15) as the inscriptions show (Deissmann, Light, etc., p. 327).
The forgiveness of our sins ( την αφεσιν των αμαρτιων ). Accusative case in apposition with απολυτρωσιν as in Eph 1:7 ( remission, sending away, αφεσις, after the
redemption απολυτρωσις, buying back). Only here we have αμαρτιων (sins, from αμαρτανω, to miss) while in Eph 1:7 we find παραπτωματων (slips, fallings aside, from παραπιπτω ).
The image ( εικων ). In predicate and no article. On εικων, see 2Co 4:4; 3:18; Ro 8:29; Col 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5) and is now (Php 2:5-11; Heb 1:3).
Of the invisible God ( του θεου του αορατου ). But the one who sees Jesus has seen God (Joh 14:9). See this verbal adjective ( α privative and οραω ) in Ro 1:20.
The first born ( πρωτοτοκος ). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in Joh 1:1-18 and to Heb 1:1-4 as well as Php 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Lu 2:7 and Aleph for Mt 1:25; Ro 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" ( πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Col 1:18; Ro 8:29; Heb 1:6; 12:23; Re 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).
All things ( τα παντα ). The universe as in Ro 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.
In him were created ( εν αυτω εκτισθη ). Paul now gives the reason ( οτ, for) for the primacy of Christ in the work of creation (16f.). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Ro 1:25). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.
Have been created ( εκτιστα ). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.
Through him ( δι' αυτου ). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.
And unto him ( κα εις αυτον ). This is the only remaining step to take and Paul takes it (1Co 15:28) See Eph 1:10 for similar use of εν αυτω of Christ and in Col 1:19; 20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Heb 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe ( τα παντα ). In Ro 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1Co 8:6 ( εξ of God, δια, of Christ).
Before all things ( προ παντων ). Προ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in Joh 8:58; 17:5. See also Re 23:13 where Christ calls himself the Alpha and the Omega, the Beginning ( αρχη ) and the End ( τελος ). Paul states it also in 2Co 8:9; Php 2:6f.
Consist ( συνεστηκεν ). Perfect active indicative (intransitive) of συνιστημ, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16, especially that in the form εκτιστα. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
The head of the body ( η κεφαλη του σωματος ). Jesus is first also in the spiritual realm as he is in nature (verses 18-20). Paul is fond of the metaphor of the body ( σωμα ) for believers of which body Christ is the head ( κεφαλη ) as seen already in 1Co 11:3; 12:12, 27; Ro 12:5. See further Col 1:24: 2:19; Eph 1:22f.; 4:2, 15; 5:30.
The church ( της εκκλησιας ) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature ( τα παντα ) in verses 15-17 and the realm of spirit or grace in verses 18-20. A like general sense of εκκλησια occurs in Eph 1:22f.; 5:24-32; Heb 12:23. In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse 12, one new man εις ενα καινον ανθρωπον, verse 15, one body εν εν σωματ, verse 16, family of God οικειο του θεου, verse 19, building or temple οικοδομη and ναος, verses 20-22).
Who ( ος ). Causal use of the relative, "in that he is."
The beginning ( η αρχη ). It is uncertain if the article ( η ) is genuine. It is absolute without it. Christ has priority in time and in power. See Re 3:14 for his relation as αρχη to creation and 1Co 15:20, 23 for απαρχη used of Christ and the resurrection and Ac 3:14 for αρχηγος used of him as the author of life and Heb 2:10 of Jesus and salvation and Heb 12-2 of Jesus as the pioneer of faith.
That in all things he might have the preeminence ( ινα γενητα εν πασιν αυτος πρωτευων ). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to ( γενητα, not η, be) hold the first place" ( πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Re 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).
For it was the good pleasure of the Father ( οτ ευδοκησεν ). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Mt 3:17; 1Co 10:5).
All the fulness ( παν το πληρωμα ). The same idea as in 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mr 8:20 of the baskets, Ga 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.
Should dwell ( κατοικησα ). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ ( εν αυτω ).
Through him ( δι' αυτου ). As the sufficient and chosen agent in the work of reconciliation ( αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound ( απο, κατα with αλλασσω ) occurs only here, verse 22; Eph 2:16, and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2Co 5:18-20; Ro 5:10), though διαλλασσω (Mt 5:24) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.
Unto himself ( εις αυτον ). Unto God, though αυτον is not reflexive unless written αυτον.
Having made peace ( ειρηνοποιησας ). Late and rare compound (Pr 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Mt 5:9; here only in N.T.). In Eph 2:15 we have ποιων ειρηνην (separate words)
making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).
Through the blood of his cross ( δια του αιματος του σταυρου αυτου ). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.
Or things in the heavens ( ειτε τα εν τοις ουρανοις ). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16 not put in categorical form (Abbott), universitas rerum (Ellicott).
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