I submitted this paper for Christology (TH 851) at Bob Jones University on March 12, 2004.
The Christology of Colossians:
Christ is All
The Christology of Colossians:
Christ is All
The church today finds itself in difficult days. A great gulf separates theology and Christian duty. On the one side are those who discuss theology for theology’s sake. Puffed up in intellectual pride, they sit idly by doing little to nothing to reach the world for Christ. On the other side are those who disdain theology. Experience reigns as the judge of right and wrong, pragmatism rather than truth determines the means and methods for God’s service, and unity always trumps purity.
For Paul theology and practice cannot and must not be divided. Theology is not simply for the sake of increased knowledge but for the sake of holy living. Practice without a proper footing in theology will lead to a pharisaical legalism, and theology that does not overflow into a Christlike way of life is dead intellectualism. Neither of these errors finds support in the Scripture, especially not in the writings of Paul. The structure of Romans makes this point quite clearly, chapters 1–11 being the doctrinal section and 12–16 being the application of that doctrine.1 The structure of Colossians is not so nicely divided into doctrine and application, but the two themes are unmistakably clear throughout the book.
Paul wrote the Epistle to the Colossians to address false doctrine that had found its way into the church. Commentators argue about how to define it, but some elements are clear. What Paul stresses in the book gives a good indication of what the false teaching was challenging. There were apparently Gnostic elements involved. Christ was not God, and believers were told to seek a higher experience in a hidden knowledge associated with angelic beings. Whatever the precise nature of this heresy, the remedy is quite perspicuous. Christ, as God in human flesh, is sufficient.
Consequently, the primary focus of the book is Christological. Paul’s theme is that the supremacy of Christ’s person and work is the sufficient source for the believer’s complete salvation. All that the Christian needs, he already has in Christ. There is no reason to look any further than what God has provided for His people in the perfections of His Son. Paul consequently unfolds these perfections throughout the book, transitioning each into their corresponding application for the believer’s life.
The Greatness of Christ
Few passages in Scripture come close to the heights to which Paul takes the reader in this epistle to the Colossians. John 1, Hebrews 1, and Philippians 2 are its only rivals. Paul reveals Christ in His names. He is the perfect mediator between God and man. And while the focus of the book is on Christ as a fully divine being, equal with the Father, He is nonetheless fully human. He is the perfect God-man who can perfectly mediate between God and man.
Names of Christ
The most common title for the second person of the Trinity in Colossians is “Christ.” It occurs 24 times in the epistle.2 In Paul’s writings, the term Χριστός functions basically as a name, its original meaning as “Anointed One” having been somewhat diminished.3 That Paul does see Christ as mediator is clear from other features in the book. The second most frequent designation for Christ is “Lord.” The Greek word κύριος occurs 14 times in reference to Christ.4 This is Paul’s normal designation for Christ, and its precise meaning is difficult. It may have the sense of “Lord” or “Master,” or it may be a title of divinity in that it is the normal translation in the LXX for יהוה. The name “Jesus” is relatively infrequent in Colossians, occurring only 6 times.5 This may be due to the emphasis that Colossians places on the deity of Christ. “Christ” occurs by itself 18 times,6 but a number of combination names occur as well. “Jesus Christ” occurs twice (1:1, 3; 4:12), “Christ Jesus” twice (1:4; 2:6), “Lord Jesus Christ” once (1:3), “Christ Jesus the Lord” once (2:6), and “Lord Christ” once (3:24).
In addition to these names and titles, Christ is referred to pronominally an additional 34–41 times.7 A variety of other titles or descriptions of Christ occur, many of which will be discussed in detail below. He is the head of the church and over all rule and authority, the believer’s life, the beginning, the firstborn of all creation, the firstborn from the dead, the image of God, the Son of God’s love, the hope of glory, the Light, the Word of God, the mystery, and all.
The Offices of Christ
In fulfillment of the Old Testament anticipations, Paul presents Christ as the Prophet who reveals God, the Priest who reconciles man and all things, and the King who reigns over the church and the universe. Christ is the perfect mediator between God and Man because He is Himself both God and man.
Christ as Prophet
Although He does not spend a long time on it, Paul does give us a glimpse of Christ’s role as Prophet. God the Father is invisible (ἀόρατος; cf. 1 Tim. 1:17; Heb. 11:27), but He has revealed Himself and His will primarily through the person and work of His Son. Christ is the image (εἰκών) of the invisible God.8 This is akin to the description of Christ in John 1:1 as the Word (λόγος) who expounds (ἐξηγέομαι) the Father (1:18) or in Hebrews 1:3 as the effulgence (ἀπαύγασμα) of God’s glory and the exact representation (χαρακτὴρ) of His nature. Christ can reveal the Father because the treasures of wisdom and knowledge are hidden in Him (2:3; cf. 2:8), and all the divine fullness dwells in Him (1:19; 2:9).
Christ as Priest
The word “priest” never occurs in Colossians, but the priestly function of reconciliation does. The Father was pleased to reconcile all things to Himself through Christ, the mediator. He did this by making peace through the atoning blood of Christ that was poured out on the cross (1:20, 22). The scope of this reconciliation was not limited to just people, but to the entire estranged universe influenced by sin. The effect of reconciliation was the forgiveness of sins (1:14; cf. 2:13–14; 3:13).
Christ as King
Paul’s sets forth Christ’s role as King in a very clear fashion. The kingdom terminology is not as abundant in the epistles as in the rest of the New Testament, but the concepts are, especially in Colossians. Christ is the great King of His kingdom—a kingdom that His Father gave to Him (1:13). God the Father exalted Christ to this position by raising Him from the dead (2:12; 3:1) and setting Him at His right hand (3:1). The authority of Christ as King is emphasized in that Christ is Lord (κύριος) and head (κεφαλή). He is the sovereign Lord in heaven who has absolutely authority over His subjects (4:1). Christ is the ruler both of His body, the church (1:18; 2:19), and the entire universe along with all spiritual beings (2:10).
This kingdom is a present reality in which believer are currently participating as His servants. Their duty is to serve (δουλεύω) Him (3:24). Both Epaphras (1:7; 4:12) and Tychicus (4:7) were bond-slaves (σύνδουλος) and servants (διάκονος) of Christ the King. Paul’s own ministry was one of service to the King (1:23). Christ was the one who sent him to do His work (1:1). Paul appealed to men on the basis of the Kingly authority of Christ (4:17).
Humanity of Christ
In seeking to establish the greatness and consequent sufficiency of Christ, Paul focuses on Christ’s divine nature. This was not, however, to the exclusion of His humanity. The Colossian heresy likely included an element that challenged not only Christ’s deity but also His humanity. Paul combats this false teaching in a few places in the book. The work of reconciliation that God effected was “by means of the body of [Christ’s] flesh” (ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ, 1:22). In His body resides all the fullness of Deity (2:9). The addition of the word σωματικῶς is a development from the early statement in 1:19 that God was pleased to have all fullness dwell in Him. That there be no mistake in what sense the fullness dwelled in Him, Paul adds the clarification of “bodily.” This truly human Christ suffered afflictions (1:24), died a real human death (1:22) on the cross (1:20; 2:14), and was buried (2:12).
Deity of Christ
Paul explicates Christ’s deity in Colossians in as strong of terms as possible. The ascriptions of full divinity parallel John and Hebrews. The relationship that Christ has with the Father, the terms that describe Him, and the works that He does all testify to His fully divine status. He is superior to all created things and deserves to have preeminence.
Divine Relationship
Christ is presented in Colossians as being uniquely related to the Father. In 1:3 Paul calls God the Father of our Lord Jesus Christ.9 Christ also bears the title of the Father’s “beloved Son” (τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 1:13).10 In 3:17 the relationship is implicit as “the Lord Jesus” stands in connection with “God the Father.” Paul further develops this relationship between the Father and Son, making a veiled reference to the Trinitarian theology in 1:6–7, where he mentions “the grace of God”; Epaphras, the “servant of Christ”; and the believers’ “love in the Spirit.”
Divine Descriptions
Christ is described in such exalted terms that escaping the conclusion that He is fully divine on par with the Father is nearly impossible. Paul regards Christ as the eternally pre-existent one. The Greek is rich with significance: αὐτός ἐστιν πρὸ πάντων (1:17).11 It literally reads, “He Himself is before all things.” If the statement were simply an assertion of preexistence, it would read: αὐτός ἦν πρὸ πάντων. The use of the present tense is significant. The parallel between this passage and Jesus’ words, “Before Abraham was, I am (ἐγὼ εἰμί),” (Jn. 8:58) is hard to ignore. Paul shifts Jesus’ words to the third person, retaining the same force, though slightly veiled. It is difficult to miss the connections with the eternally self-existent יהוה of the Old Testament who called Himself “I Am” (cf. Ex. 3:14). Paul also speaks of Christ in terms of being “the beginning” (1:18). This may have reference to His pre-existent work as the beginner of all things (cf. Rev. 3:14; 21:6; 22:13), but the context points in a different direction. The word ἀρχή is used three other times in the book, each time translated as “rule” or “rulers” (1:16; 2:10, 15). But the following appositional phrase, πρωτότοκος ἐκ τῶν νεκρῶν, defines its meaning. The reference here is to Christ as the first one to be raised in the new resurrection (1 Cor. 15:20, 23).
Christ is also the firstborn (1:15, 18). This term πρωτότοκος has been misunderstood and abused. In verse 15, Paul calls Him the firstborn of every created thing (πρωτότοκος πάσης κτίσεως).12 The element of origin has no place in this expression. This is clear from what follows. He is the creator and sustainer of all things and therefore cannot Himself be created. In addition, Paul could have used the term πρωτοκτίσις (“first created”). The force of πρωτότοκος elsewhere is clearly one of priority—the status and privilege of a firstborn (cf. Ps. 89:27). Paul changes the expression slightly in verse 18. Christ is the firstborn from among the dead ones. Christ’s resurrection and the subsequent resurrection of all believers is in view. God is creating a multitude of people who will eternally reflect the glory of Christ so that He might be preeminent.13
Divine Activities
Paul develops the deity of Christ further by delineating Christ’s divine activities. Christ is the creator of all things (1:16). All things were created by Him (ἐν αὐτῷ), through Him (δι’ αὐτοῦ), and for Him (εἰς αὐτὸν). There is nothing outside the scope of Christ’s work of creation other than the Creator Himself. All beings and things fall into one of these two categories. Paul does not simply say that Christ created all things. To make the point that nothing is excluded, he delineates everything in heaven and on earth, everything visible and invisible, all forms of authority, angelic or human—all things! More exhaustive language could scarcely be found. Though it is not entirely clear, 3:10 likely refers to Christ in the words “the image of the One who created him.” First, creation is the work of Christ in the other occurrences in the epistle (1:16). Second, the context deals with believers being changed into the image of their Creator. This concept parallels Romans 8:29 (“conformed to the image of His Son”) and 2 Corinthians 3:18 (“transformed into the same image”).14 The focus in this passage, then, is on Christ as the Creator of the new man. He creates, giving physical life, and He recreates giving spiritual life.
In addition to being Creator, Christ is the sustainer of all that He has made (1:17). It is by Him that all things hold together (τὰ πάντα ἐν αὐτῷ συνέστηκεν). Apart from His direct influence, all that is would cease to exist.15 Only the Divine, self-existent Creator could be responsible for the creation and continued existence of all things.
The Sufficiency of Christ
All of this theology about the person of Christ is not merely for the purpose of intellectual acquisition. Paul continually enfolds the ramifications of his Christology throughout the book. Paul defeats the false teaching that had crept into the church by affirming that Christ is all the believer needs. As they received Him for salvation, they must continue in Him for their sanctification (2:6). He alone is sufficient.
Christ Is All
Paul, having stressed the greatness of Christ and the supremacy of His exalted person, draws the conclusion that Christ is sufficient. Paul saw the summation of his apostolic ministry as the proclamation of Christ (1:28). This was the means to bring all believers to maturity. Believers are complete (τέλειον) in Him. The logic of this is clear in 2:8–10: The believer must not turn away from Christ to human philosophies or traditions (2:8) because the divine fullness dwells in Christ (and consequently, He is entirely sufficient, 2:9; cf. 1:19), and the believer has been made complete in Christ (2:10). All wisdom and knowledge dwell in Christ (2:3). There is no need to look anywhere else. To sum it all up, Christ is all and in all (πάντα καὶ ἐν πᾶσιν Χριστός, 3:11).
Union with Christ
Paul stresses this theme of the believer’s union with Christ. Christians are “in Christ” (1:2), and Christ is in them (1:27). The believer has redemption and forgiveness of sins in Him (1:14). He is complete in Christ (1:28; 2:10). He died with Christ (2:20; 3:3), was buried with Christ (2:12), was raised with Christ (2:12; 3:1), was given new life in Christ (2:11, 13), Christ Himself being the very life of believers (3:4). Believers are rooted in Him, built up in Him, and established in Him (2:7). They are intimately joined to Him as His own spiritual body (1:18, 24; 2:19; 3:15).
The only reasonable conclusion to a Christology like this is to let this message about Christ dwell richly in one’s mind and heart (3:16) and to enjoy the peace of soul that Christ has provided by reconciling man to God and providing for his every spiritual need (3:15). Everything the believer does should be done in reference to the Lord Jesus (3:17), and he should continually offer thanks to God, acknowledging that everything he has is through Christ. Wives must submit to Christ (3:18), children must please Him (3:20), servants must fear Him (3:22), doing their work for Him (3:23). Christ must be the heart of the Christian’s daily experience.
Barrett, Michael P. V. Complete in Him.
Bock, Darrell L. “A Theology of Paul’s Prison Epistles.” A Biblical Theology of the New Testament. 300–07.
Bruce, F. F. “Colossians, Epistle to the.” ISBE. 733–35.
Dunn, James D. G. The Epistle to the Colossians and to Philemon. NIGTC.
Guthrie, Donald. New Testament Theology.
Hendriksen, William. Galatians, Ephesians, Philippians, Colossians, and Philemon.
Lightfoot, J. B. St. Paul’s Epistles to the Colossians and Philemon.
Lucas, R. C. The Message of Colossians & Philemon. The Bible Speaks Today.
Macleod, Donald. The Person of Christ. Contours of Christian Theology.
Pokorny, Petr. Colossians: A Commentary. Peabody: Hendrickson, 1991.
Wallace, Daniel B. Greek Grammar Beyond the Basics. Grand Rapids: Zondervan, 1996.
Christ is All
Introduction: Christ is fully God and fully man. As such, He is the perfect mediator between God and man and the perfect Savior. The believer has everything that He needs in Christ. Believer’s today, just like the Colossians, are being led astray to follow after the philosophies and traditions of men. The secret to a complete Christian experience will not be found outside of Christ.
I. The Greatness of Christ
A. The names of Christ
B. The offices of Christ
1. He reveals.
2. He reconciles.
3. He reigns.
C. The humanity of Christ
1. He had a body.
2. He died.
D. The deity of Christ
1. Divine relationship
2. Divine descriptions
3. Divine activities
a. Creation
b. Providence
II. The Sufficiency of Christ
A. Christ is all.
B. Union with Christ
Conclusion: Christ is the perfect and supreme God-man. He is sufficient to meet every need of all of His people. The Christian is complete in Him. God has provided for all the needs of His people in the perfect person and work of His Son.
Notes
1. Nearly all commentators agree that this is the major transitional point of the book. The word οὖν serves to draw out the implications of the foundation previously laid. ↩
2. See 1:1, 2, 3, 4, 7, 27, 28; 2:2, 5, 6, 8, 11, 17, 20; 3:1 (2), 3, 4, 11, 15, 16, 24; 4:3, 12. ↩
3. Χριστός without the article usually refers to Christ as a name, while o` Χριστός is used as a title for the Messiah. This is not entirely consistent, because proper names may take the article as well. Consequently, it becomes difficult to distinguish between the two. ↩
4. See 1:3, 10 (?); 2:6; 3:13 (?), 17, 18, 20, 22, 23, 24 (2); 4:1, 7, 17. Most of these are easily discernable from their contexts as references to Christ. No clear contextual indicators exist for 1:10 or for 3:13. In 3:13 believers are to forgive as the Lord forgave. This is close to Paul’s statement in Ephesians 4:32, “Even as God for Christ’s sake has forgiven you” (cf. 1 Jn. 1:9; 2:12), which would argue for the Father being in view. But Christ clearly forgives sins in the gospels (Mt. 9:2–6; Mk. 2:7; Lk. 7:48), and Paul normally refers to the Father as God and Christ as Lord. ↩
5. See 1:1, 3, 4; 2:6; 3:17; 4:12. By comparison, it occurs 22 times in Philippians and 20 in Ephesians. In Paul’s writings, it is less frequent only in Titus (4x). ↩
6. See 1:2, 7, 27, 28; 2:2, 5, 8, 11, 17, 20; 3:1 [2], 3, 4, 11, 15, 16; 4:3. ↩
7. A few of these passages are in question. It is difficult to determine whether the antecedent is the Father or the Son. See 1:11, 29; 2:13, 15. ↩
8. According to Donald Guthrie, “Whatever the nuances in the word ‘image’ (eikōn) it is clear that Paul is claiming that Christ is a perfect revelation of God.” New Testament Theology (Downers Grove: Inter-Varsity, 1981), 355. ↩
9. Though all believers have God as Father, Christ’s relationship is unique. He is eternally God’s Son; believers are adopted sons. ↩
10. The Greek here, τοῦ υἱοῦ τῆς ἀγάπης αὐτου/, is literally “the Son of His love” or “His Son of love.” The idea is that Christ is the special object of the Fathers love. This same idea occurs elsewhere in Scripture in the phrase ὁ υἱός μου ὁ ἀγαπητός μου (at the baptism, Mt. 3:17; Mk. 1:11; Lk. 3:22; at the transfiguration, Mt. 17:5; Mk. 9:7; 2 Pe. 1:17). ↩
11. The proposition πρὸ has three position meanings. It could be spatial, temporal, or a mark of priority. The first of these is unlikely. The other two are both good possibilities, but the last is rather uncommon and Paul would probably have chosen a different word, such as ὑπεράνω (Eph. 1:21) to communicate clearly the idea of priority. ↩
12. The use of the genitive here is not part of the whole. The firstborn is not part of the category of created things. Rather, the idea is one of preeminence. Genitive of subordination (i.e., “firstborn over every created thing”) or genitive of reference (i.e., “firstborn with reference to every created thing) are more appropriate. See Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996), 104, 128. ↩
13. Paul’s use of the term in Romans 8:29 is helpful for understanding its force. God predestined the multitude of the elect to be conformed to Christ’s image so that Christ might be the firstborn among many brethren. God’s purpose is the preeminence of His Son. ↩
14. Cf. 1 Cor. 15:49 “we [will] bear the likeness of the man from heaven,” and 1 Jn. 3:2 “when He appears, we will be like Him.” ↩
15. Cf. Heb. 1:3 “He upholds all things by the word of His power.” ↩