Chapter 3

Colossians 1:15–23

Literary Context

Paul has thanked God for his work among the Colossians (vv. 3–8) and prayed on their behalf so that they can be filled with the knowledge of his will to live lives worthy of the Lord (vv. 9–14). The final section of that prayer ended with a statement on the climactic work of God through his Son (vv. 13–14); that conclusion introduces the hymn that follows (vv. 15–20), in which Paul points to the unique status of Christ as both “the firstborn of all creation” (v. 15) and “the firstborn from the dead” (v. 18). As such, he is the one in whom “all things are held together” (v. 17). For those who consider vv. 3–14 as one long thanksgiving prayer, this hymn provides the ultimate grounds for such thanksgiving as Paul emphasizes the fulfillment of God’s plan for creation in general and his people in particular.1

In terms of focus, this section consists of the hymn (vv. 15–20) and its appropriation for the specific situation among the Colossians (vv. 21–23). It signifies the shift from God the Father to Christ the Son as the one through whom God’s salvific plan is fulfilled. This christological section serves as the basis for the arguments that follow.2 Terms and phrases in this hymn that reappear in the rest of Colossians include “the image” (v. 15; cf. 3:10), “all” (vv. 15, 16 [2x], 17 [2x], 18, 19, 20, 23; cf. v. 28; 2:2, 3, 9, 10, 13 … etc.), “created” (v. 16; cf. 3:10), “heaven” (vv. 16, 20; cf. 4:1), “earth” (vv. 16, 20; cf. 3:2, 5), “ruler … authorities” (v. 16; cf. 2:10, 15), “the head” (v. 18; cf. 10, 2:19), “the body,” (v. 18; cf. v. 24; 2:11, 17, 19; 3:15), “the church” (v. 18; cf. v. 24), “from the dead” (v. 18; cf. 2:12, 13), “fullness” (v. 19; cf. 2:9, 10), “to dwell” (v. 19; cf. 2:9; 3:16), “peace” (v. 20; cf. 3:15), and “cross” (v. 20; cf. 2:14).3

The more immediate application of the Colossian hymn appears in vv. 21–23. Here, Paul picks up the idea of reconciliation “through the blood of his cross” from the hymn (v. 20) and applies it to the Colossian believers who are now “reconciled … in his body of flesh through death” (v. 22). This section does not simply extend the confessional material in the hymn, however, for Paul points to the necessary response of the believers through a conditional clause in v. 23. The work of Christ has indeed been completed (v. 21–22), but believers must continue to stand firm in the gospel. The declaration therefore calls for a proper response by those who have been confronted by the power of the gospel message.

It is unclear exactly how Paul intends to use this hymn to respond directly to the false teachers. Some have insisted that “the hymn is not the writer’s weapon with which he refutes a heresy. Rather, the hymn belongs to both the rivals and the writer and constitutes the common ground for their debate.”4 Others, however, have noticed the focus on Jesus’ death both in the hymn (vv. 18, 20) and the immediate appropriation of the hymn (v. 22), and suggest that Paul intends to downplay Jesus’ exaltation in his argument against the visionaries who might have overly focused on heavenly matters.5 What is clear is that believers should be mindful of what God has accomplished through his Son, as stated in this hymn.

The final phrase in this section points to Paul as a “servant” of the gospel (v. 23). This paves the way for 1:24–2:5, which focuses on the role of Paul and his apostolic authority. The universal gospel that “has been proclaimed in all creation under heaven” (v. 23) is mediated through a particular envoy who is able to provide the faithful interpretation of such a gospel.

1. II. Continuous Work of the Father (1:3–14)
   1. A. Thanksgiving (1:3–8)
   2. B. Intercession for the Colossians (1:9–14)
2. III. Climactic Work of the Son (1:15–23)
   1. A. Supremacy of Christ (1:15–20)
   2. B. Response to the Work of Christ (1:21–23)
3. IV. Apostolic Mission of Paul (1:24–2:5)

Main Idea

Jesus Christ, the agent and goal of God’s act of creation, is the one through whom God reconciles all things through his death on the cross. Through this reconciliation, God will present believers as acceptable to himself if they continue to stand firm in the gospel they have received.

Translation

Structure

Scholarly consensus is lacking when it comes to the structure of this hymn.6 Those who propose a two-part structure are right in pointing to the clear parallelism between the two sections that begin with the phrase “he is … the firstborn” (ὅς ἐστιν … πρωτότοκος, vv. 15b, 18c), contain two clauses that point to the basis of this declaration (“for [ὅτι],” vv. 16a, 19a), and conclude with notes on the cosmic dimension of Christ’s rule (vv. 16b-j, 20c-d).7 The problem with this two-part structure is its inability to account for the central section of this hymn: “He is before all things, and in him all things are held together; he is the head of the body, the church” (vv. 17–18a).

Because of that central section, some have opted for a three-part structure, with vv. 17–18a being the second stanza.8 Most of those who adopt a three-part structure also recognize that this second stanza differs from the first and third in both length and style. Some have identified this second stanza as “the central matrix and nexus of both stanzas,”9 and this hymn can therefore be understood as a two-stanza hymn with a central focus.

To call the second stanza of a three-part hymn its central focus is to suggest a chiastic structure for this hymn.10 Even those who propose a five-part chiastic structure recognize the parallelism between vv. 15–16 and vv. 18b–20 as well as the centrality of vv. 17–18a:

1. A He is the image of the invisible God,
   • the firstborn of all creation…. (vv. 15–16)
   • B He is before all things (v. 17a)
     1. C In him all things are held together (v. 17b)
   • B´ He is the head of the body, the church (v. 18a)
2. A´ He is the beginning,
   • the firstborn from the dead…. (vv. 18b–20)11

This five-part chiastic structure best explains the structure and arrangement of this hymn, and the focus clearly points to Christ as the sustainer of all things. Moreover, it also takes into the account the shift of focus from creation in general (vv. 15–17a) to the church in particular (vv. 18a–20). Without insisting that this is the final and perfect reconstruction of Paul’s mind in writing this hymn, this structure can become a useful hermeneutical tool for our reading of this section.

Within this broad structure, Paul provides details in his portrayal of Christ as the supreme Son of God. He begins with a relative clause that describes the work of “his beloved Son” (v. 13). After asserting Christ’s status through his relationship with God and his supremacy over all creation (v. 15), Paul provides the basis for that assertion by providing a list to illustrate how he is above “all things,” because they were created through him (v. 16). This assertion leads to the reassertion that Christ’s supremacy is over all (v. 17a-b) while the focus is shifted to his supremacy over “the church” in particular (v. 18a). The final section begins with the supremacy of the resurrected Christ (v. 18b-d) because of his full deity (v. 19) and his role in the reconciliation of all things through his death on the cross (v. 20).

In applying this hymn to the context of the Colossian believers, Paul emphasizes how these believers are part of those being reconciled to God (vv. 21–22). The final conditional clause (v. 23) reminds them to be faithful to the gospel message so that they can experience the consummation of this reconciliation that has already been accomplished for them.

Exegetical Outline

1. I. Supremacy of Christ (1:15–20)
   1. A. Christ and the first creation (1:15–16)
      1. 1. Christ the image of God, the firstborn of all creation (1:15)
      2. 2. All things were created by him (1:16a-i)
      3. 3. All things were created through him and for him (1:16j-l)
   2. B. In Christ all things are held together (1:17–18a)
   3. C. Christ and the new creation (1:18b–20)
      1. 1. Christ is the beginning, the firstborn from the dead (1:18b-d)
      2. 2. All the fullness of God is in him (1:19)
      3. 3. All things are reconciled through him (1:20)
2. II. Response to the Work of Christ (1:21–23)
   1. A. Believers are reconciled in Christ (1:21–22)
   2. B. Believers are to stand firm in the gospel (1:23)

In Depth: The Colossian Hymn

Several interrelated issues concerning 1:15–20 will affect our discussion of the individual phrases. These issues have attracted a considerable amount of scholarly attention,12 and a brief survey will allow readers to navigate this complex yet significant section.

Genre

Most scholars consider this section a “hymn,” a conclusion that is based on a number of features in this section: the use of relative clauses (vv. 15, 18), parallelism (vv. 15–16 and vv. 18b–20) and balance, the use of relative and personal pronouns as connectives, the self-contained nature of this unit, the presence of hapax legomena, similarities of style and subject matter with other early christological “hymns” in Paul (Phil 2:6–11; 1 Tim 3:16), and references to “hymns” in this letter (Col 3:16; cf. 1 Cor 14:26; Eph 5:19–20).

It is unclear, however, as to the criteria against which a section can qualify as a “hymn.” For those who insist on “meter” as a necessary condition for a hymn, the strophic arrangement of this section is not sufficient for this label.13 Even with parallelism, the structure is not as tightly organized as some would have expected.14 Some therefore prefer to label this section as “elevated prose” or “some kind of poem.”15 But to replace the label “hymn” with that of “elevated prose” or “poem” is simply to replace one group having clear ancient literary examples with ambiguous titles that bear no such parallels.16

More fruitful is making a distinction between various types of hymns. With meter being a prominent characteristic in Greek hymns, some have pointed rather to Jewish hymns, where chiastic structure and parallelism rather than meter are more significant features.17 Moreover, hymnic material in the Greco-Roman world is often not defined by formal characteristics but by its content. In an earlier study, Stephen Fowl defined hymns as “poetic accounts of the nature and/or activity of a divine figure,”18 but the more recent work of Matthew Gordley provides a more elaborate defense of this view with a detailed definition of a “hymn”:

A hymn is a self-contained composition of relatively short length (most are between 4 and 35 lines, though longer hymns are attested as well) whose contents are primarily centered on praise of the divine in a descriptive or declarative style, which may be expressed in direct address (e.g., You alone are …) or in the third person (e.g., She shows mercy …), whether in poetry or prose, and whose primary purpose may have been liturgical or instructional (i.e., cultic or didactic).19

This definition accounts for the hymnic sections contained in various types of material; this definition also allows one to examine this section in Colossians without necessarily positing a Jewish versus Greco-Roman dichotomy since it is able accommodate samples from both traditions.

To label this section as a hymn is, therefore, not simply a conclusion concerning its style; it also highlights the significance of the subject discussed. Moreover, within the context of contemporary Jewish traditions where hymnic material often becomes the vehicle in the expression of the eschatological hope of Israel,20 this hymn becomes a useful instrument through which the climax of God’s acts in history is expressed.

Origin

In identifying this section as a “hymn,” many have also assumed that this is an existing hymn incorporated into this letter. The significant presence of hapax legomena,21 together with the assumed liturgical setting of the hymn, appears to indicate an earlier use of this hymn. Others have argued that “the circumstances of the writer as a prisoner is another factor which militates against the production currente calamao of a rhythmical passage, in liturgico-hymnic vein, as he dictates a pastoral letter.”22 For those who insist on the pre-Pauline nature of the hymn, many further suggest that Paul endows this hymn with unique words and phrases. Scholars cannot agree on the form of the “original hymn,” however, and most can only agree that vv. 15–16a and 19–20a should be considered to be part of this “original hymn” with “the church” (v. 18a) and “through the blood of his cross” (v. 20b) as obvious Pauline insertions.23

The arguments for Paul’s use of an existing hymn are not decisive, however. The fact that Paul is able to provide a well-crafted argument elsewhere in this letter suggests that he is equally capable of creating a structured piece even though he might be in a less than ideal situation. As far as theological and linguistic consistency is concerned, the content of this hymn is not sufficient evidence against Pauline authorship.24 First, since confessional material often uses traditional expressions, it is not surprising to find Paul using language that belongs to an earlier tradition. The significance of the hapax legomena in this hymn should be considered in light of the fact that most of these terms appear in the LXX.25 Paul may therefore be simply drawing from the sacred tradition of Israel in expressing his thoughts. Moreover, perhaps Paul is drawing from the false teachings in his composition of this hymn to respond to such teachings.26

In any case, we would expect Paul to use a different set of expressions in hymnic material.27 The fact that nothing in this hymn contradicts Paul’s teaching elsewhere should serve as cautionary note for those who insist on the pre-Pauline nature of this hymn.28 While remaining evidence may not be able to confirm that this hymn originated from Paul, clearly everything included in this section should be considered as significant parts of Paul’s wider argument in this letter.

Conceptual Framework

In examining the individual phrases in this hymn, Second Temple Jewish traditions provide a fruitful framework within which its unique emphases can be appreciated. It has been noted that “one could quote the parallels to the first stanza word by word in the wisdom literature.”29 These common concepts and expressions include “image” (v. 15), “firstborn” (vv. 15, 18), “created” (v. 16), “all things” (v. 17), “are held together” (v. 17), “beginning” (v. 18), and “in all things … supreme” (v. 18).30 These parallels allow Paul to highlight the significance of the work and status of Jesus. As the ultimate Wisdom figure, Jesus is considered to be the agent and sustainer of creation; as such, he is above all creation. He is the preexistent one who became the mediator of God’s eternal plan. In light of the identification of the Torah with the Wisdom figure, Jesus also becomes the final revelation of the will of God.

Read in light of the wisdom traditions, the unique emphases of the cosmological, soteriological, ontological, and revelatory significance of Christ become even more apparent.31 Cosmologically, Christ is not simply the agent of creation, but the goal of creation (all things are created “for him,” v. 16). Paul also makes it explicit that Christ is therefore above all “visible and invisible … authorities” (v. 16). Soteriologically, the climax of God’s acts in history is not located in the creation of the physical world but in the death of Jesus on the cross (v. 20). It is striking to find two references to Jesus’ death in this hymn, which focuses on his exalted status (vv. 18, 20). Although his resurrection is alluded to in v. 18, it is his death that becomes the focus when Paul appropriates this hymn for his argument in v. 22.32 Ontologically, it is equally striking to find the unprecedented identification of Wisdom with a historical figure who is also the preexistent Son. Jesus is the Son in whom full deity can be found (v. 19). Finally, in terms of revelation, Jesus becomes the one and final revelation of the “invisible God” (v. 15). As such, he fulfills the Torah in providing humanity access to God.

In these ways, it becomes clear that while wisdom traditions may provide lenses through which the significance of this hymn (and other passages in Colossians) can be appreciated, Paul also makes it clear that Jesus is not simply to be identified as Wisdom since he supersedes those ideas contained in such traditions.33 As the perfect and personal embodiment of God’s will (v. 15), whose death (v. 18) presents the eschatological climax of God’s act among his people (v. 16), Jesus brought about the final reconciliation (v. 20) that transcends all expectations contained in these traditions.

To identify wisdom traditions as a prominent framework does not rule out the presence of other motifs and themes. In the discussion of creation, Gen 1 becomes the most natural source of influence. Some have even considered this hymn as a “midrash” on Gen 1:1, where the hymn explicates the four meanings of the word “beginning”: firstborn, supreme, head, and beginning.34 The connection with the wisdom traditions is paved by the paradigmatic wisdom passage in Prov 8:22, which already builds on Gen 1:1. The connection with Genesis also leads to the possibility of identifying an Adam Christology behind this hymn, especially when Adam Christology and Wisdom Christology are often connected. Jesus is “that which Adam ought to be.”35 In Jesus, one finds the beginning of a new humanity. For Paul, this humanity constitutes his “body, the church” (v. 18).

Others argue for the prominence of a royal Christology here, though they also acknowledge the presence of wisdom motifs “especially as it related to Christ’s involvement in creation.”36 Such royal Christology points to a significant strand of Jewish messianic traditions, and its presence behind Paul’s emphasis on Jesus as the “Son” cannot be denied (cf. 1:13). Such a Christology does not compete with the portrayal of Christ as the true “wisdom” of God, especially in a letter flooded with wisdom language (cf. 1:9, 28; 2:3, 23; 3:16; 4:5).

Explanation of the Text

1:15a He is the image of the invisible God (ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου). Paul begins this christological statement by pointing to Christ’s true representation and revelation of God and his will. The relative pronoun rendered “he” (ὅς) points back to “the Son” in v. 13.37 Some consider this as a typical feature in hymnic and confessional material (Phil 2:6; 1 Tim 3:16; Heb 1:3).38 Others suggest that the use of the relative pronoun “allows the hymn to move immediately to its content in the space of just one syllable.”39 In the context of Colossians, this use of this relative pronoun parallels a similar use in 1:13 that introduced the work of the Father. The present pronoun then signifies the shift of focus from the Father to the Son.

“Image” (εἰκών) is anarthrous because of its predicate position and should be translated as a definite noun (“the image”), as do all modern versions, in light of its context that highlights the unique status of Christ. Despite uses of this word in Greek philosophical traditions where “image” is considered inferior to that which is real, the word in the context “is not to be understood as a magnitude which is alien to the reality and present only in the consciousness.”40 In the canonical context, the word evokes Gen 1:27, where one reads, “God created humankind in his own image” (NET).41 In other Pauline references to “the image of God,” one also finds clear allusions to Genesis (Rom 8:29; 1 Cor 11:7; 15:45–49; 2 Cor 4:4).42 In the Genesis context, to be created in God’s image is not to resemble God in all aspects and attributes, but to represent him as the authority over his created realm (Gen 1:28).43 The focus on the preeminence of Christ in this hymn also points to this emphasis on his unique authority.

In this context, however, the Genesis passage cannot fully account for the “image of God” reference. More prominent is the use of this imagery in the wisdom traditions, which in turn reflect the influence of the Genesis creation account (cf. Wis 7:26; Philo, Alleg. Interp. 1.43; Migration 175; Unchangeable 142–43). First, in this hymn the basis for claiming the Son to be “the image of the invisible God” is that “in him,” “through him,” and “for him” all things were created (v. 16). This points to the role of Wisdom, rather than the Adam of the Genesis account.44 Moreover, the first Adam is one who was created “in” or “after” the image of God, but he is not identified as the image.45 Finally, the genitival qualifier, “of the invisible God,”46 focuses on the revelatory function of this “image.” This again points to the function of Wisdom as the intermediary being that provides access to the transcendent God. For Paul, Jesus as the true Wisdom is and always has been the image of God, and through him God’s nature and will are made known.

1:15b The firstborn of all creation (πρωτότοκος πάσης κτίσεως). This phrase provides an additional description of the Son by pointing to his supreme status above all created beings. “Firstborn” (πρωτότοκος) can denote temporal priority (cf. Luke 2:7; Heb 11:28), which in itself already often points to the rank or supremacy of an individual. This word can, however, be used in a metaphorical sense where rank rather than temporal priority is the primary if not the only focus. In Ps 89:27 (LXX 88:28), for example, one reads: “I will appoint him [David] to be my firstborn [πρωτότοκον], the most exalted of the kings of the earth.” David (and the messianic Davidic ruler) is considered to be the “firstborn,” although David himself was the youngest among his brothers (1 Sam 16:11). Just as Israel is considered to be the “firstborn” of God (Exod 4:22; Jer 31:9), this Davidic ruler will become the exalted and honored king who will rule over all nations. In the Greco-Roman context, “firstborn” is also used as a legal term to refer to one who is the legal heir of his father’s inheritance.47 As the heir, this person also inherits the power and authority of his father over his household.

The genitival modifier, “of all creation” (πάσης κτίσεως),48 must be considered before the full meaning of the verse can be understood. This modifier can hardly be a partitive genitive (“firstborn among all creation”)49 because in v. 16 Christ is clearly distinguished from all creation since all things were created through him. Christ is therefore different from Wisdom, who was created as the “first of his works” (Prov 8:22).50 It is more likely either a genitive of comparison (“firstborn before all creation”) or an objective genitive (“firstborn over all creation”),51 although these are not exclusive categories especially when the parallel phrase in v. 18 (“firstborn from the dead”) again points to both temporal priority and supremacy in rank. The title “firstborn,” therefore, points to the unique and incomparable identity of Jesus Christ.52

1:16a-e For in him all things were created, in heaven and on earth, visible and invisible (ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα). Paul again affirms the supremacy of Christ by describing his role as the unique agent of creation. This clause introduced by “for” (ὅτι) provides the basis of v. 15. It does not acquire a strong or full causal force,53 however, since this statement merely provides the basis or explanation for the assertion in v. 15.

The exact sense of the prepositional phrase “in him” (ἐν αὐτῷ) is not clear. For those who take this in an instrumental sense, “Christ is God’s means of creating the world.”54 Many modern versions adopt this view: “all things … were created by him” (NET; cf. KJV, NASB, NLT, NKJV, TEV, ESV). This preposition is then connected with “through him” (δι’ αὐτοῦ) and “for him” (εἰς αὐτόν) in the second part of the verse. Some have considered these three prepositional phrases as the basis for “prepositional metaphysics” that can be traced to Aristotle’s discussion on causes (Phys. 2.3–9 [194b–200b]).55 If so, then, these three phrases point to the three causes that are involved in the act of creation: “in him” points to efficient causation, “through him” to instrumental causation, and “for him” to final causation.56

In the context of this hymn, however, one wonders if this “prepositional metaphysics” can fully explain the presence of these prepositions. First, these philosophical traditions fail to provide the exact parallel to these three phrases, especially the coexistence of “in him” and “through him.” The instrumental reading of the first forces one to explain the presence of “through him,” which is clearly instrumental. Moreover, while “efficient cause” may explain the presence of “in him,” the three phrases are not strictly parallel. It is best to see “through him” and “for him” as explicating the meaning of “in him.” The all-encompassing nature of “in him” is confirmed by the parallel in the other two parts of this hymn (vv. 17, 19). In vv. 19–20, in particular, one finds the presence of all three prepositional phrases, but “in him” (ἐν αὐτῷ) in v. 19 clearly should not be limited to an instrumental sense. Some have suggested that this is a “dative of sphere,”57 although in light of the prominence of the “in Christ” formula in Paul (cf. v. 2), it is probably best to see this as a wider category that denotes a certain organic association, one that contains locative reference and possibly causal relationship as well.

In the passive “were created” (ἐκτίσθη), one finds an explicit focus on God’s act of creation, one that is embedded in the presence of its nominal form in v. 15 (“creation”). In the biblical times, discussion of creation can often be found in contexts where power relationships are defined (e.g., 1 Chr 29:10–19; Ps 89:9–14; Isa 40:18–24; 1 Cor 10:26; Rev 4:11).58 The Creator is the Supreme Being to whom all creatures are to submit and worship. It is not surprising, therefore, to find the focus on creation in a hymn that highlights the power and status of Christ.

The following two phrases, “in heaven and on earth, visible and invisible,” utilize opposing polarities in denoting totality (merisms). All creatures must submit to him. “In heaven and on earth” may again evoke the creation context (Gen 1:1), but in the present context this pair may also pave the way for Paul’s argument against the worship of angels (2:18),59 and for his argument for focusing on Christ and “not things on the earth” (3:2).60 The second pair, “visible and invisible,” is far less common in canonical literature. But in Colossians, this phrase may acquire special significance when Paul criticizes those who claim to have seen special visions or received revelation (2:18). Here, Paul makes it clear that Christ is above all these. This reading assumes, of course, that this hymn is not simply a pre-Pauline hymn that reflects the common liturgical traditions of the early church.

1:16f-l Whether thrones or dominions or rulers or authorities; all things were created through him and for him (εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι’ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται). “Thrones,” “dominions,” “rulers,” and “authorities” provide specific examples of what are subordinated to Christ. In the Jewish traditions, “thrones” (θρόνοι) can refer to beings connected with the divine council and are best understood as angelic beings (cf. 2 En. 20.1; T. Levi 3.8). The term “dominions” (κυριότητες) does not appear in LXX and may belong to the unique early Christian vocabulary (cf. Eph 1:21; 2 Pet 2:10; Jude 8), although the phrase “lordship over many” (κυριότης πολλῶν) does appear in contemporary literature.61 “Rulers” (ἀρχαί) and “authorities” (ἐξουσίαι) appear often in Pauline letters in reference to spiritual powers (1 Cor 15:24; Eph 1:21; 3:10; 6:12), although this vocabulary likely derives from analogies in secular government (cf. Luke 12:11; 20:20; Titus 3:1).62

While these four terms are derived from different traditions, here they all point to spiritual beings,63 although the extant literature fails to support the claim that these are “four classes of angelic powers.”64 In light of the attempt to emphasize Christ’s universal rule, it is possible that Paul uses these four terms as inclusive of all spiritual beings, without necessarily distinguishing between good and evil beings.65 The fact that only “rulers” and “authorities” are among those criticized by Paul in this letter (2:10, 15) may support this reading.

“All things were created through him and for him” provides a fitting conclusion to this part of the hymn, further explicating the meaning of the earlier prepositional clause, “in him all things were created.” “Through him” points to Jesus as the intermediate agent through whom God accomplishes his creative acts,66 and “for him” points to Christ as the goal of creation. While “through him” may evoke the role of Wisdom in God’s act of creation (Ps 104:24; Prov 3:19; 8:27–30; cf. Prov 24:3), “for him” “exceeds anything predicated for divine Wisdom and now conceives of Christ in an eschatological sense.”67 The change from the aorist (ἐκτίσθη) at the beginning of the verse to the perfect tense (ἔκτισται) here may draw attention to the continued purpose of creation. As the goal of creation, Christ restores creation to its intended state. This phrase then anticipates the final section of this hymn that points to the reconciliation achieved through the work of Christ (vv. 18–20).

1:17 He is before all things, and in him all things are held together (καὶ αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν). Christ is supreme in both time and rank, but he is also the sustainer of all things. The pronoun “he” (αὐτός) ties this new section with the previous verses where the three prepositional phrases (“in him,” “through him,” “for him”) emphasize the role of Christ in creation. In its nominative form, moreover, this emphatic pronoun68 ties this part of the verse with the following two clauses (v. 17b, 18a). Depending on the accentuation, the pronoun with the verb (ἐστιν) can be translated either “he exists” (αὐτὸς ἔστιν, REB, NJB, NLT) or “he is” (αὐτός ἐστιν, NAB, NASB, NKJV, NRSV, TNIV, ESV, NET, NIV). In light of the use of this verb in the parallel in v. 18a, it seems best to see the verb functioning simply as a copula linking the subject with the prepositional phrase that follows: “he is before all things.”

Adding to the confusion is the fact that the prepositional phrase used here (πρὸ πάντων) can denote time (“he is before all things”) or rank (“he is above all things”). In light of the consistent temporal use of this preposition elsewhere in Paul, a temporal sense cannot be denied.69 Christ’s preexistence is thus clearly affirmed. At the same time, as in the earlier case of the “firstborn” (v. 15), the focus is on the supremacy of Christ. Moreover, elsewhere in the NT when the exact phrase (πρὸ πάντων) is used, this is always a marker for rank and supremacy (Jas 5:12; 1 Pet 4:8).70 In the context of this hymn, even the temporal sense of this prepositional phrase ultimately serves to denote his supremacy. It seems best, therefore, to see both senses embedded in this phrase: as Christ is the goal of all creation (v. 16), he is likewise prior to all creation, and as such he is supreme over all creation.

The exact sense of “in him” (ἐν αὐτῷ) is again in dispute (cf. v. 16a). Many take it in an instrumental sense, a reading supported by the wisdom traditions in reference to the Divine Logos: “by his word all things hold together” (Sir 43:26).71 In light of the parallel in v. 16a, however, the instrumental sense does not exhaust the meaning of this prepositional phrase. All things are indeed sustained “by him,” because all things owe their continuous existence to him. The locative idea is also present, especially in light of the portrayal of the cosmic unity provided by Christ (cf. 2:19).72 Perhaps the ambiguity and complexity of the Pauline “in Christ” formula is again operating here behind this phrase.

The verb translated “are held together” (συνέστηκεν) carries various shades of meaning. In Paul, it is often used in the sense of commendation (Rom 16:1; 2 Cor 3:1; 4:2; 5:12; 6:4; 10:12, 18; 12:11), although it can also denote demonstration (Rom 3:5; 2 Cor 7:11; Gal 2:18). In philosophical traditions, this verb has the sense of existence and coherence (2 Pet 3:5).73 In this context, this verb can point to the existence of all things; if so, this verse repeats what has been asserted in vv. 15–16 in providing the conclusion to the first half of the hymn.74

In light of the wisdom context, however, the idea of cohesion and sustenance is more appropriate. The conceptual parallel in the confession in Heb 1:3 supports this reading (“sustaining all things by his powerful word”),75 although here in Colossians the implied subject of συνέστηκεν is God even when the focus is on Christ. This verse, therefore, points to the progression of thought as Christ is not only the Creator, but also the one who sustains all creation. If we read this against the ancient concept of creation, however, the distinction between existence and cohesion may be less pronounced when the act of creation is also the act of subduing the forces of chaos in bringing about and sustaining order.76

1:18a He is the head of the body, the church (καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας). As Paul affirms Christ’s supremacy over the community of believers, the attention shifts from the cosmos to the church, and from creation to redemption. Because Christ is supreme over all creation (vv. 15–17), he is also the head of the church.

“The head” (ἡ κεφαλή) stands in the predicative position and is marked by an article, which indicates “absolute identification”77 with the subject: Christ and Christ alone is to be identified as “the head.” In this context, “the head” clearly points to the position of authority and power as Christ is supreme over all creation, as he is over the church. Although it is debatable whether “the head” can be taken as the source for growth and sustenance,78 in Colossians even such emphasis on growth and sustenance aims at affirming the authority of Christ (v. 17; cf. 2:19). A notable parallel in Greek literature can be found in Orphic Frag. 21a, where “Zeus is the head [κεφαλή]” on which all things are dependent. Note also that some manuscripts of this fragment include the appellation “beginning” (ἀρχή) in describing Zeus,79 which thus points to the relationship between these two terms, as is evident in this hymn (v. 18b).

The genitival modifier “of the body” (τοῦ σώματος) can be a possessive genitive (“the head that belongs to the body”), but the focus is on the authority of the head over the body, rather than the dependence of a part upon the entire body. In context, this should be taken rather as an objective genitive: “the head that is sovereign over the body.” The origin of this metaphor is likely the common observation of the relationship between the physical head and the body, and the earlier Pauline discussion of the human body with various parts can be considered as anticipating this discussion (Rom 12:4–5; 1 Cor 12:12).80

“The church” (τῆς ἐκκλησίας) is an epexegetical genitive81 that provides further definition to “the body”: “He is the Head of the Body, that is, the Church” (NJB).82 In this context, this “church” is the “universal church,” which includes all who belong to Christ. In the earlier writings of Paul, the church is portrayed as the body of Christ (Rom 12:4–5; 1 Cor 12:12–30), but it is only in Colossians and Ephesians that one finds Christ as the head of the church (cf. Eph 4:15; 5:23). Nevertheless, the hierarchical structure in 1 Cor 11:3 already paves the way for the portrayal of Christ as the head of the body.83 Moreover, in 1 Cor 12:27, the description of the various members of the church and members of the body naturally leads one to see Christ as the head of these members.

We should note the significance of identifying the body as the church in this context. First, by identifying the head of the church as the one who is also supreme over all creation, Paul is affirming that the church holds a crucial position in the redemptive plan of God. Salvation can be found in the gospel that the church preaches, and the church becomes the context through which God’s redemptive act can be fulfilled. Second, since Christ is the head of the church, the church takes on the mediatorial role through which one can approach God. Perhaps in reaction to the individualism embedded in a mystical view of salvation and spirituality, Paul points to the importance of this community within which a new reality is to be experienced (cf. 3:9–11).84 Through this discussion, however, Paul is not affirming the significance of the church as an “institution.” His focus is on how individual members can rely on this head in overcoming all spiritual and cosmic forces (cf. 2:19).

1:18b-d He is the beginning, the firstborn from the dead, so that in all things he may become supreme (ὅς ἐστιν ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων). Pointing to Christ’s resurrection, Paul moves to the final section of this hymn that highlights Christ’s supremacy over the new creation. As in v. 15, this section begins with a relative clause (ὅς ἐστιν ἀρχή) and reference to the “firstborn” (πρωτότοκος). To label Christ as “the beginning” (ἀρχή) is again to refer to his supreme status with a temporal reference.85 The different uses of ἀρχή in the LXX may help to illuminate its significance here. First, it is used in the Genesis creation account (Gen 1:1). In light of the focus on creation in this hymn, this usage is the primary one. Second, the term often refers to the head of a group, such as the chief cupbearer and the head of the bakers (Gen 40:20), or the head of the household (Exod 6:25; cf. also the sense of rank in Job 40:19). Elsewhere in the LXX ἀρχή implies both rank and temporal priority. Particularly significant is the reference to Wisdom in Prov 8:22–23:

The Lord created me as the first [ἀρχήν] of his works,

Before his works of old

From eternity he established me,

From the beginning [ἀρχῆς].

If “the beginning” reflects the language of the wisdom traditions, “firstborn from the dead” moves beyond these traditions in affirming the unique redemptive work of the Son. In v. 15, “firstborn” signifies Christ’s status in relation to his role in the creation of all things. In the present verse, “firstborn” points to the new creation. Between the first and second creation is the unstated assumption of the fall, which necessitated this “re-creation.”

The verb “raised” is implied in the phrase “from the dead” (cf. 2:12), and Christ’s being “raised from the dead” lies at the center of early Christian proclamation (cf. Luke 24:46; Acts 3:15; 4:10; 13:30, 34; 17:3, 31; Rom 6:4, 9; 7:4; 10:9; 1 Cor 15:12; Gal 1:1; 2 Tim 2:8). To be “the firstborn from the dead” is to affirm that he is “the first to rise from the dead” (Acts 26:23a). Elsewhere Paul stresses the significance of this fact for those who belong to him: “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep” (1 Cor 15:20).86 As in other titles in this hymn, the reference to “the firstborn of the dead” not only points to the temporal priority of Jesus’ resurrection, but also to his status as one who brings about the eschatological era. The fact of Jesus’ resurrection ultimately testifies to the power of his death on the cross (cf. v. 20).

“So that in all things he may become supreme” shows the result of Jesus’ being raised from the dead.87 In contrast to the verb “is” (ἐστιν) in v. 17a, which affirms Jesus’ supremacy in eternity, “he may become” (γένηται) may point to the particular moment when he became supreme in the new creation. The participle “being supreme” (πρωτεύων) is best taken with the verb “he may become” as a periphrastic construction, and “in all things” specifies the universality of Christ’s supremacy. The note on the resurrection as well as the cross reappears in yet another passage in the NT, one that also serves to affirm Christ’s supremacy: “Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his own blood …” (Rev 1:5).

1:19 For in him all the fullness was pleased to dwell (ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι). Paul now points to the full deity of Christ, while in v. 20 he explains the function of this fact. Just as v. 16 provides the basis for the assertion in v. 15, so vv. 19–20 provide the basis for v. 18b.

The difficulties in understanding this verse lie in the ambiguity of subject of the verb “was pleased” (εὐδόκησεν), as well as the presence of the neuter nominative/accusative phrase, “all the fullness” (πᾶν τὸ πλήρωμα). This leads to a number of proposed readings. (1) Christ or the Son is the subject of the verb, and the verb introduces an indirect discourse: “For Christ was pleased that all the fullness dwells in himself.”88 This option is the least probable because this would have to turn the dative pronoun “him” (αὐτῷ) into a reflexive pronoun.89 Moreover, it is best to take “God” as the subject of the verb “to reconcile” in v. 20 (see comments below).

(2) God as the implied subject of the verb, with the accusative phrase as the subject of the indirect discourse: “For God was pleased to have all his fullness dwell in the Son” (NET; cf. NJV, NASB, NKJV, TEV, NJB, NLT, TNIV, NIV). In favor of this view is that “was pleased” often takes a personal subject, and in the LXX the subject is often God himself (cf. Pss 40:13 [LXX 39:14]; 51:16 [50:18]; 85:1 [84:2]; Jer 2:19; 14:10, 12; Jdt 15:10; 2 Macc 14:35; Sir 34:19; 45:19). The masculine participle “by making peace” (εἰρηνοποιήσας, v. 20) also suggests a masculine personal subject. Moreover, God is likely the implied subject of the act of reconciliation in v. 20.

(3) A simple solution that alleviates the need to supply a subject is one that takes “all the fullness” (πᾶν τὸ πλήρωμα) as the subject of the verb: “For in him all the fullness of God was pleased to dwell” (ESV; cf. RSV, NAB). This reading assumes that “all the fullness” refers to “God in all his fullness” (REB) or “all the fullness of God” (NRSV), and the masculine participle that follows in v. 20 “may be explained as a construction according to sense.”90

The factors that favor “God” as the implied subject of the verb also support this reading, but a number of additional considerations add credence to this third option. First, in the conceptually parallel statement in 2:9, “all the fullness” is clearly the subject of the verb: “For in him all the fullness of deity dwells bodily.” Second, in the LXX, the verbal (πληρόω) and adjectival forms (πλήρης) of “fullness” (τὸ πλήρωμα) often point to the presence of God (Isa 6:1; Ezek 43:5; 44:4; Hag 2:7).91 The understanding of “all the fullness” as referring to God is further supported by the possible allusion to Ps 68:16 (LXX Ps 67:17): “at the mountain which God was pleased [ὃ ευδόκησεν ὁ θεός] to dwell in it.”92 It seems best, therefore, to see “all the fullness” as a periphrasis for God; to insert God as the implied subject is thus redundant.

By using the phrase “all the fullness” as referring to God, Paul keeps the emphasis on the Son, to whom the phrase “in him” refers.93 In the wisdom tradition, God’s act of filling the earth signifies his dominion and authority (cf. Wis 1:7; Philo, Alleg. Interp. 1.44).94 Paul’s use of “in him” therefore emphasizes again the supreme authority of Christ. This point is reinforced by the “dwell” (κατοικέω) word group, one that evokes the presence of God in both his heavenly (1 Kgs 8:39, 43, 49; 2 Chr 6:30, 33, 39) and earthly (2 Chr 6:18, 21) abodes. Christ fulfills the role of the temple in which one finds the full presence of God. This points to the reality of the incarnation.95 “Fullness” becomes a technical term in later Gnostic writings, and it might have been used in a similar way in certain circles in the first century AD.96

This note on incarnation reminds the readers that the christological point acquires a soteriological function here.97 All fullness dwells in Christ, so that through him universal reconciliation can be accomplished (v. 20). What is striking, however, is the focus on Christ as the embodiment of full deity in a section that begins with a reference to his own death (v. 18c). Instead of resting his arguments on the abstract assurance of Christ’s exalted status, Paul shows how Christ’s exalted status is relevant for those who are alienated from God, particularly in his work on the cross.

1:20a And through him to reconcile all things to him (καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν). The purpose of God’s fullness in Christ (v. 19) is to reconcile the entire created realm to Christ. “To reconcile” (ἀποκαταλλάξαι) makes it clear that the new creation noted in v. 18 becomes a necessity (for humanity) because of the rift between the Creator and his creation. The act of reconciliation points to the restoration of this broken relationship.

In Paul, this specific verb occurs only in Col 1:20, 22 and Eph 2:16, but the related word group (“to reconcile,” καταλλάσσθω; “reconciliation,” καταλλαγή) also occurs in Paul’s earlier writings (Rom 5:10, 11; 11:15; 1 Cor 7:11; 2 Cor 5:18, 19, 20). This word group finds its roots in a Hellenistic political background, where it was used in the realm of diplomatic relationships.98 But Paul transforms this concept. Instead of the guilty party initiating the process of reconciliation, Paul emphasizes that it is God, the offended party, who took the initiative while humans were still sinners (Rom 5:8, 10). Equally striking is Paul’s emphasis on the death of Christ, which accomplished this act of reconciliation, rather than on reparations made by the offending humanity.99 Paul’s addition of the preposition ἀπό to this verb should be taken simply as an intensified form of the stem, not as an attempt to emphasize the idea of returning to the original state. After all, Paul “is speaking not of merely restoring the world before the fall and the introduction of sin, making Christ’s death avoidable, but of the work of Christ as necessary to overcome alienation.”100

“All things” (τὰ πάντα) parallels the references to “all things” in vv. 16 and 17. In light of this parallelism, it most likely refers to both animate and inanimate entities. The neuter phrases that follow, “things on earth … things in heaven,” are consistent with this reading.101 Nevertheless, “all things” is a formulaic phrase that focuses on the distinction between the Creator and the created realm.102 Moreover, the parallelism between this section and the first section of the hymn does not point to a strict identification between the two, especially when one finds the transition from the cosmic creation to the church in v. 18a. The references to the resurrection in v. 18c and reconciliation here should therefore be understood in personal (though universal) terms. The context of this hymn (vv. 13–14) as well as its application (vv. 21–22), where the same verb (“he has … reconciled,” ἀποκατήλλαξεν) points to a personal focus, likewise supports this reading. Therefore, while a cosmic reading cannot be ruled out, the primary focus is on personal relationships that can be restored.

This personal focus should not, however, limit the object of reconciliation to those who have and will accept Christ’s work on the cross. The references to “things on earth … things in heaven” certainly include those forces that continue to oppose him. This verse should therefore be read in light of 2:15, where Christ’s triumph over “rulers and authorities” is noted. Many rightly see this act of “reconciliation” as one that includes the idea of “pacification.”103 This idea was not foreign to the first-century Colossians. In the nearby Aphrodisias, there were panels in the North Portico that boasted about Augustus and the Roman Empire pacifying various people groups.104

Like the first section of the hymn, this one also contains the three prepositional phrases: “in him” (ἐν αὐτῷ, vv. 16, 19), “through him” (δι’ αὐτοῦ, vv. 16, 20), and “for/to him” (εἰς αὐτόν, vv. 16, 20). In light of the consistent usage of the pronoun “him” (αὐτός) in reference to Christ in this hymn, “to him” (εἰς αὐτόν) here should best be taken as also referring to Christ. Most versions prefer to translate this personal pronoun as a reflexive (“to himself”)105 because elsewhere the one to whom the created order is reconciled is always God himself (Rom 5:10; 2 Cor 5:18–19).106 In context, however, the strength of other Pauline usages fails to supersede the clear context where Christ is the agent and the goal of both the original and new creation.107 The striking departure from these other usages achieves its intended purpose to highlight the close identification between God and Christ. This high Christology provides the critical foundation for Paul’s subsequent arguments in this letter.

1:20b-d By making peace through the blood of his cross, [through him] whether things on earth, or things in heaven (εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι’ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς). The instrumental circumstantial participle “by making peace” (εἰρηνοποιήσας) provides the means through which the divine act of reconciliation can be accomplished, while the means through which such peace can be accomplished is the death of Christ himself. The idea of “making peace” evokes the OT portrayal of the eschatological restoration:

I am present …

Like the feet of one bearing the gospel of peace,

Like one bearing the gospel of good tidings,

Because I will make your salvation heard,

Saying to Zion, “Your God will reign!”

(Isa 52:6b–7 LXX)

And again,

And all your descendants will be taught by God,

And your children will be in great peace.

(Isa 54:13 LXX)

In these passages, the cosmic merges with the political in the portrayal of the fulfillment of God’s promises to his people. This portrayal allows Paul to move from the cosmic significance of Christ as emphasized in the hymn to the community being reconciled to him (vv. 21–23).

To the Gentile audience in Colossae, “making peace” may also evoke the political propaganda of the early imperial period, where the title “peacemaker” was applied to Roman emperors and generals who established peace by military pacification (Dio Cassius 44.49.2; 72.15.5).108 Paul’s subsequent reference to Jesus’ death on the cross thus provides a critique of such power because his reign is established through humility instead of might. This may also explain the absence of explicit references to Jesus’ exaltation and enthronement (cf. Phil 2:9).

As “making peace” provides the means for reconciliation, “through the blood of his cross” provides the means for “making peace.” The reference to “the blood of his cross” brings the cosmic drama down to the earthly plane where a particularly shameful death accomplishes that which will have cosmic significance. In the context of Colossians, the graphic portrayal of Jesus’ death may also aim at reminding the audience about the significance of the earthly realm in God’s salvific purposes.109 This would then prevent the audience from being preoccupied with the heavenly realm as their retreat from earthly community through ascetic practices.

In his earlier writings, Paul’s discussions of reconciliation also contain references to Jesus’ death or his shedding of blood, because it is only through his atoning death that the sinful humanity can be reconciled with God (cf. Rom 5:9–13; 2 Cor 5:14–21). The full ecclesiological significance of this reference to the “blood of his cross” is explicated in Eph 2:13–16, a passage that contains references to “blood” and “cross,” as well as “peace,” “reconcile,” and “death.”110 In the context of Ephesians, the focus is on the creation of the new humanity, where Jews and Gentiles can become one. In Colossians, one finds both the focus on the atoning death of Christ (Col 2:13–14; 3:13) and the creation of the new humanity (3:11, 15). In any case, in light of the presence of the same conglomeration of ideas elsewhere in Paul, “through the blood of his cross” should not be considered as an “interpretive phrase”111 interrupting the flow of the original hymn.

“Through him” (δι’ αὐτοῦ) is absent in some early manuscripts,112 but its presence is supported by external evidence of equal strength.113 Its omission may result in a smoother text, but this may also explain why it was omitted in some manuscripts. In light of the support by the earliest papyrus and the longer reading being the more difficult reading, the phrase should probably be considered as original to the hymn. If so, Christ’s role is again emphasized at the end of this hymn.

“Whether things on earth, or things in heaven” again points to the universal scope of Christ’s redemptive activity as it parallels the reference to the “heaven–earth” pair in v. 16. As the reconciliation of all things does not point to the willful and enthusiastic submission of all things to Christ, the universal scope of Christ’s peacemaking act on the cross should not be considered as affirming the reception of salvation by all humanity. This explains the presence of the call to be faithful to the gospel in the section that immediately follows (v. 23; cf. 3:5, 6).

1:21 And you were once alienated and hostile in mind through evil deeds (Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς). From Christ’s status, Paul now switches to the former sinful state of the readers prior to being reconciled to Christ. This verse introduces the next subsection, which constitutes one long sentence (vv. 21–23), which accomplishes two functions. First, it provides an application of the Colossian hymn (vv. 15–20) for the situation of the Colossians. The most obvious link lies in the reference to reconciliation in v. 22. As the final section of the hymn points to God’s act of reconciliation through Christ, this section applies this reconciliation to one particular community. The universal sovereignty of Christ also provides the basis for Paul’s affirmation of the universal claim of the gospel, “which has been proclaimed in all creation under heaven” (v. 23). This brief subsection in turn provides a way to read the preceding hymn as dealing with the consequence of the fall, which makes such an act of reconciliation necessary, as explicitly noted in terms such as “alienated,” “hostile,” and “evil deeds” (v. 21). Moreover, the reference to Christ’s “death” (v. 22) also reinforces the centrality of Christ’s humiliation in the hymn.

The second function for this subsection is to pave the way for Paul’s arguments in the rest of this letter. In rhetorical terms, some have considered this section the partitio in which three themes are identified: (1) the work of Christ for the believers (vv. 21–22), (2) the call to be faithful to the gospel (v. 23a-f), and (3) Paul as the one who proclaims this gospel (v. 23g). This corresponds to the main arguments in the probatio (1:24–4:1) in reverse order: (1) the role of the apostle Paul (1:24–2:5), (2) the call to faithfulness (2:6–23), and (3) the response of the believers to the work of Christ (3:1–4:1).114 Others have pointed to the unique significance of vv. 21–22 as setting out the “thesis” for this letter: the Colossians are to be convinced of the new reality they find in Christ, as they are now reconciled to him and so are holy, spotless, and blameless before him.115

The main clause in this long sentence lies in v. 22a, and this verse provides a description of the object of the act of reconciliation in v. 22. “You” (ὑμᾶς) is the object of the verb “he has reconciled” (ἀποκατήλλαξεν, v. 22). The two participles translated as “were … alienated” (ὄντας ἀπηλλοτριωμένους) form a periphrastic construction that “illustrates the emphatic weight the author gives to the state of alienation.”116 The first participle (ὄντας), which governs both the participle “alienated” (ἀπηλλοτριωμένους) and the adjective “enemies” (ἐχθρούς), can be taken as a concessive circumstantial participle (“although you were … alienated and hostile,” NASB), but it may also include a temporal sense as suggested in the word “once” (ποτε).117

A genitive of separation is often expected after the verb “alienated” (cf. Eph 2:12; 4:18). In light of the preceding verse, where reconciliation assumes the hostility between Creator and the created, “alienated” can only refer to alienation from God.118 The parallel that follows, “hostile in mind through evil deeds,” further supports this reading. “And” (καί), which connects “alienated” and “hostile in mind,” is best taken as epexegetical, so that the latter expression explains the alienation. The mention of “mind” and “deeds” points to the alienation of the entire person and thus also the predicament of humanity apart from the redemptive act of God.

Paul does not provide the reasons for their alienation from God here because the focus is on the Colossians’ present status as having been reconciled. The parallel in Eph 4:18–19, however, is helpful here, especially when one also finds the notion of alienation and evil behavior:

They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed.

1:22a-b But now he has reconciled you in his body of flesh through death (νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου). Because of the death of Christ, believers are now reconciled to Christ. “But now” is contrasted with the “once” in the previous verse. This “once … now” contrast appears often in Paul in the description of the radical change in the lives of the believers (cf. Rom 11:30; Gal 1:23; 4:8–9; cf. Rom 3:21) as “the gravity of their previous condition serves to magnify the wonder of God’s mercy.”119

While it is clear that “he has reconciled” (ἀποκατήλλαξεν) points back to the act of reconciliation already noted in v. 20, the subject of this verb is less clear.120 In light of v. 20, many see “God” as the subject: “by Christ’s death in his body of flesh and blood God has reconciled you to himself” (REB). In this context where the focus is consistently on Christ, however, the implied subject of an unspecified third person singular verb should be Christ himself: “Yet now he has reconciled you to himself through the death of Christ in his physical body” (NLT). As noted above, “all the fullness” (v. 19) is used as a periphrasis for God precisely to have the focus remain on Christ. Again, this ambiguity may be intentional as Christ now assumes the role of his Father in accomplishing his redemptive will.

The relationship between the two prepositions in the phrase “in his body of flesh through death” (ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου) is not clearly defined. While “through” (διά) denotes the means through which the act of reconciliation is accomplished, “in” (ἐν) can point to the general circumstances through which the act is accomplished. Yet it seems best to take ἐν as also indicating the means of reconciliation: “he has reconciled you by Christ’s physical body through death” (TNIV, NIV). “In his body of flesh” may point to the necessity of his incarnation, and “through death” may point to the necessity of his atoning death.121 In light of the frequent use of the phrase “in him” (ἐν αὐτῷ) in the hymn (vv. 16, 17, 19), however, “in his body of flesh” may also evoke those references and specify the earthly reality of Christ’s existence. Moreover, ἐν may then point to personal or direct agency,122 while διά is used to express impersonal or intermediate means.

“Body of flesh” refers to the physicality of the body. “Body” (σῶμα) here is different from the “body” of v. 18.123 Nevertheless, it is the shift from the universal to the earthly existence that Paul is emphasizing. The church that is his body originated from this particular body that was the object of both rejection and vindication. Elsewhere in Paul, “flesh” (σάρξ) often refers to one’s sinful nature (Col 2:13, 23; cf. Rom 6:19; 7:18, 25; Gal 5:13, 24). In this context, however, it is used without negative connotations and refers to Christ’s physical existence.124

“Through death” (διὰ τοῦ θανάτου) constitutes the first reference to Jesus’ death in this section (cf. vv. 18, 20). The climactic act of salvation is accomplished at the end of Jesus’ earthly existence,125 a note that may pave the way for Paul’s argument against those who focus on heavenly visions while denigrating their earthly bodies (cf. 2:18–23).

1:22c-e In order to present you holy, without blemish, and blameless before him (παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ). The goal of the atoning death of Jesus is made clear with this purpose clause as believers become acceptable in his sight. In LXX, the verb “to present” (παραστῆσαι) is often used in reference to human beings standing before God (cf. Deut 18:5, 7; 21:5; Job 1:6; 2:1; Jer 42:19 [LXX; Eng. 35:19]; Dan 7:10, 13). In Paul, this verb can point to either one’s present status before God (Rom 6:16, 19; 12:1) or one’s standing before him during the time of the final judgment (Rom 14:10; 2 Cor 4:14). The transitive sense may evoke a cultic or sacrificial context, as in Rom 12:1: “I urge you … to offer [παραστῆσαι] your bodies as a living sacrifice, holy and pleasing to God.”

The sacrificial reading is supported by the reference to Jesus’ death in v. 22, and his “blood” in particular in v. 20. As in Rom 12:1, this presentation may point to the present status of believers, who have already gained access to God: “he has brought you into his own presence, and you are holy and blameless as you stand before him without a single fault” (NLT).126 This progressive reading that does not downplay the present reality is confirmed by the use of the same verb in v. 28.

The words “holy,” “without blemish,” and “blameless” provide further support to reading this verse in light of a sacrificial context. In the Old Testament, the word “holy” often appears in cultic contexts especially in reference to the “holy place” (Exod 26:33; 28:43; Lev 14:13; 1 Kgs 8:8; Isa 63:18), “holy altar” (Exod 29:37; 40:10; Lev 10:12), or even “holy offerings” (Lev 2:3; Num 18:8, 9, 19, 32; Neh 10:33; Ezek 42:13; 44:13). “Without blemish” likewise points to a sacrificial victim that must be without defect (Exod 29:1; Lev 1:3; Num 6:14; Ezek 43:22). “Blameless,” however, is found primarily in moral discourse (cf. 3 Macc 5:31).127 In Paul, this term refers both to the present behavior of believers (1 Tim 3:10; Titus 1:6–7) as well as to their status before Christ in the final judgment (1 Cor 1:8). This combination of terms may then point to both cultic and ethical aspects, especially when a strict separation between the cultic and the ethical cannot be made in Paul (cf. Eph 5:2; Phil 4:18).

The essence of this verse is well expressed through the mouth of a different biblical author: “we have been made holy through the sacrifice of the body of Jesus Christ once for all…. For by one sacrifice he has made perfect forever those who are being made holy” (Heb 10:10, 14). Both authors, while not denying the present reality of sinful struggle, emphasize the power and finality of Jesus’ atoning death.

In applying these terms to the believers, Paul may also have in mind Jesus, who is himself the holy and perfect sacrifice. Paul refers to Christ as the “fragrant offering and sacrifice to God” (Eph 5:2), but perhaps this is best stated in 1 Pet 1:18–19: “you were redeemed … with the precious blood of Christ, a lamb without blemish or defect.” In Colossians, Paul is likewise moving from the perfect atoning death of Christ (v. 20) to the effect of this sacrifice in the lives of the believers here. This anticipates Paul’s further identification of the believers with the death and resurrection of Christ in 2:20 and 3:1.

As in the previous uses of the pronoun αὐτός in reference to Christ, “before him” (κατενώπιον αὐτοῦ) also refers to Christ. This phrase can refer to the present age (cf. “before his sight,” KJV, NKJV, TNIV, NIV) or the final judgment (cf. “into his own presence,” REB). In light of the frequent uses of the related word “before” (ἐνώπιον) elsewhere in Paul in the sense of “in the sight of” or “in the opinion of” (Rom 3:20; 12:17; 14:22; 1 Cor 1:29; 2 Cor 4:2; 7:12; 8:21; 1 Tim 2:3; 5:4), a future reference is not necessary.

1:23a-e If indeed you continue in the faith, established and steadfast, not shifting from the hope of the gospel, which you heard (εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε). Paul now calls the believers to stand firm in the gospel that has already been working among them. “If indeed” introduces a conditional clause, modifying the infinitive “to present” in v. 22. The believers’ continuous walk in the gospel is the condition of, but not the basis for, Christ’s presentation of them.

The emphatic particle “indeed” (γε) “often becomes no more than a meaningless appendage,”128 but when used with “if” (εἰ) it can point to a more “definite condition.”129 In the NT, the phrase “if indeed” appears only in Paul, and it can denote both more probable (2 Cor 5:3; Eph 3:2; 4:21) and less probable (Gal 3:4) conditions. In this case, the focus should not be on the probability of the condition, although elsewhere in this letter one does find Paul affirming the likelihood of this condition being fulfilled (cf. 1:3–6; 2:5). The focus is rather on the conditionality of the statement as it functions as a call for the Colossian believers to be faithful to the gospel they have received (cf. 2:6–7).130

In Greek, a personal pronoun is lacking in the phrase “your faith” (τῇ πίστει), one that can refer to either the objective gospel (cf. “the faith,” KJV, NAB, NASB, NKJV, NRSV, NJB, NET, ESV, and “this truth,” NLT) or the personal faith131 of the believers (cf. “your faith,” CEV, TNIV, NIV). The objective sense is present in this letter (2:7), but Paul often refers to their faith/faithfulness (1:4; 2:5, 12). In this context, however, in light of the reference to the objective gospel introduced in the second part of this verse, a subjective reference is more likely (cf. also Rom 11:23).

The phrase “established and steadfast” refers to their own conviction and persistence in the act of believing or being faithful. As such, these two terms also support the reading of “your faith.” The perfect passive participle (“established”) is paired with the adjective “steadfast” in the description of the kind of faith required of the believers. “Established” possibly draws on the building metaphor in stressing the strength of the foundation of faith (cf. Matt 7:25).132 But in light of the preceding hymn where creation is the focus, the word “established” may share this conceptual framework in evoking the foundation of the world,133 as noted in Ps 102:25 (LXX 101:26): “In the beginning you laid the foundations [ἐθεμελίωσας] of the earth, and the heavens are the work of your hands” (cf. Heb 1:10). In response to God’s new creative acts in Christ, Paul calls his audience to provide a proper response by standing firm and secure in their faith.

Although “not shifting” (μὴ μετακινούμενοι)134 may be particularly relevant for an audience that would not be surprised by seismic activity,135 this word group together with the reference to “steadfast” has already appeared in Paul’s earlier writings: “be steadfast, do not be moved” (ἑδραῖοι γίνεσθε, ἀμετακίνητοι, 1 Cor 15:58).

“The hope of the gospel” (τῆς ἐλπίδος τοῦ εὐαγγελίου) likely refers to “the hope generated by the gospel,” with “the gospel” being a genitive of source. The gospel is understood as an active agent that can grow and bear fruit (1:5–6). As in 1:5, this hope is not a subjective sentiment but the object on which such sentiment rests. “Which you heard” likewise recalls 1:5, and in this instance it modifies “the gospel.” Here, Paul is again reminding his readers to stand firm in a gospel that has already begun to work among them and has proven to be effective among them.

1:23f-g Which has been proclaimed in all creation under heaven, and of which I, Paul, became a servant (τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος). This verse not only points to the universal scope of the gospel; it also provides the transition to a section that focuses on Paul as its messenger. The attributive participle “which has been proclaimed” provides further definition to “the gospel.” The claim that the gospel has been preached “in all creation under heaven” (cf. NASB, REB, NET, ESV) is a bit surprising because it appears to be a claim that is yet to be fulfilled in Paul’s time. While some translations have “to every creature” (KJV, NAB, NJB, NKJV, NRSV, TNIV, NIV), the Greek term behind “creature” (κτίσις) is more often used in the sense of “creation” elsewhere in Paul (Rom 1:20; 8:19, 20, 21, 22; 2 Cor 5:17; Gal 6:15). More importantly, this is how the word is used in the preceding hymn (v. 15), and the focus is on the universal claim of the gospel rather than its individual distributive reception. Therefore, as Christ is the “firstborn of all creation” (v. 15), his gospel demands the submission of all creation.

Second, it should not be assumed that Paul is referring to the preaching of the gospel to the “great centers of the Empire”136 since a particular geographical reading is insufficient in this context. Instead of simply labeling this claim as a “hyperbole,”137 the eschatological, cosmic, and confessional nature of this note must be understood. As in the preceding hymn where “firstborn from the dead” (v. 18) points to the beginning of the new eschatological era in which one finds the fulfillment of God’s redemptive act, this phrase may focus on the universal impact of the power of the cross that is yet to be fully revealed.

In cosmic terms, the universality emphasized here should not simply be understood in geographical/horizontal terms (“every person everywhere”), but in cosmic/vertical terms (“every realm of beings”). A possible parallel can be identified in Rev 5:13:

Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, saying: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!”

The focus is on the cosmic submission to God and his Son, not simply on the geographical expansion of the gospel proclamation.

Finally, as this section seeks to apply the christological confession in vv. 15–20, the nature of such a confession needs to be noted. Universal claim often finds its place in such confessional material. See, for example, the confession in 1 Tim 3:16:

He appeared in the flesh,

was vindicated by the Spirit,

was seen by angels,

was preached among the nations,

was believed on in the world,

was taken up in glory.

In confessions, universal claims are to be expected. These are not exaggerated claims, however, because they do point to a reality guaranteed by God’s act through his Son.

“Of which I, Paul, became a servant” points ahead to the next section, where Paul describes his apostolic role in God’s redemptive plan. With this verse, one also finds the implicit claim that the gospel that Paul preaches is the one and only universal gospel. The label “servant” (διάκονος) has already been introduced in v. 7, where it refers also to a minister of the gospel ministry (cf. v. 25). This title emphasizes both Paul’s submission to his calling from the risen Lord as well as his authority as one who represents this gospel ministry.

Theology in Application

The Universal and the Particular Christ

To many, Christology may not be the most pragmatic of all topics, but it forms the basis for Paul’s attempt to alter the behavior of the Colossian believers. Instead of being directed to Christ, this hymn depicts the status and work of Christ for the sake of the readers. In doing so, Paul provides a christocentric framework within which all beliefs and practices are to be evaluated. In seeking to apply this material, therefore, one must begin with the content of this confession.

The exalted status of Christ is affirmed through his identity with God the Creator. The power of God as Creator is consistently affirmed in the OT (cf. Gen 14:19, 22; Pss 96:5; 121:2; 146:5–6; Isa 40:12–31; 51:13); thus, to consider Christ as the agent of creation is to identify him as someone who shares the essence of his Father. In early Christian confessions, the present (Acts 2:34, 36; Col 3:17; 1 Thess 4:1–2) and future (Acts 3:19; Phil 2:11; 1 Thess 4:17) lordship of Christ is repeatedly noted, but the emphasis on the eternal lordship of Christ does not appear to have the same immediate utility for the Christian life. It is therefore remarkable to find Paul emphasizing Christ as the unique agent of creation. In this remarkable inclusion of Jesus “in the unique divine sovereignty not only eschatologically but also protologically,”138 one finds the essential identification of Jesus with his Father. This “participation of Christ in the creative work of God is necessary, in Jewish monotheistic terms, to complete the otherwise incomplete inclusion of him in the divine identity.”139 If worship is considered a legitimate “application” of this hymn, the worship of Christ as the one and only Son is to be our first and immediate reaction to reading this text.

The emphasis on the universal submission of all things flows directly out of the confession of Christ as the Lord of all. The repeated reference to “all things” (vv. 16, 17, 18, 20), the all-encompassing description “in heaven and on earth, visible and invisible” (v. 16; cf. v. 20), as well as the rhetorically powerful list in v. 16, “thrones or dominions or rulers or authorities,” all serve to underline the universal sovereignty of Christ.

Read against this emphasis on Christ’s sovereignty, the particular themes noted in this text are all the more noteworthy. Moving beyond wisdom traditions, the affirmation of the fact of incarnation (v. 19) redirects one’s attention to the earthly reality of Christ as the universal Lord who manifests himself in one earthly individual. The striking coexistence of the universal and the particular is matched by the appearance of the theology of suffering in the midst of the theology of glory. Shifting his attention from creation to the particularity of the “cross” and the physicality of the “blood” (v. 20), Paul challenges the dualism between heaven and earth, between the material and the spiritual. It is precisely because of his universal significance that his death can bring about universal restoration (v. 20; cf. v. 22).

It is also because of his role as the Lord of all that his resurrection becomes a sign for the future deliverance of believers (v. 18). In this text, therefore, one searches in vain to find a general model of liberation.140 Instead, one finds the Son of God, whose atoning death on the cross brings about reconciliation and whose resurrection from the dead points to eternal glory. The striking paralleling of the two sections (vv. 15–16, 18b–20) of this hymn confirms this point when the new creation parallels that of the first, but the power is no longer manifested by the act of creating, but by the death that conquers all.

In the context of Colossians, the coexistence of the universal and the particular is a peculiar feature of NT Christology.141 To emphasize one over against the other is to cease to be faithful to the true gospel. To the Colossian believers, to emphasize the cosmic Christ apart from the power of his atoning death is to lead to the thirst for visionary experience and the misled insistence on ascetic behavior. In the modern context, one also finds the temptation to emphasize the universality of the power of the gospel while ignoring its particular demands. By contrast, for those who emphasize only the particularities of the historical Jesus, one finds the refusal to acknowledge him to be the Lord of all. As the NT witnesses remind us, only a healthy Christology can allow us to appropriate fully the gospel message.

In Colossians, Paul begins by establishing the theological framework in which Christians are to worship. From a rich understanding of who Christ is and what he has done on our behalf, Christian worship flows naturally. Thus it is imperative that we understand more fully the person of Christ to enrich our worship of him. But Paul is also combating improper worship, which includes people who seek to worship a Christ who conformed to their legalistic and mystic structures. Against this, Paul presents the unique Son, Creator, and incarnate Redeemer. Christology undergoes a similar assault today. People try to merge the Christian Redeemer with the principles of the Tao or propose a kind of liberation apart from Christ. Paul’s message of the unique Son combats this syncretistic tendency, and it pronounces the exclusive sufficiency of the gospel for salvation because it rests on the incomparable and singular Christ. Only a high Christology can combat the modern claims of pluralism and inclusivism.

Paul considers this high Christology to be an essential aspect of the gospel message of which the main parts are in this section. Thus, this section can serve as an effective evangelistic tool. Paul covers the sinfulness of human beings by describing them as under the dominion of darkness; they are separated from God by nature. The transference from the kingdom of darkness to the kingdom of light occurs only through the redemption that Paul describes as the forgiveness of sins accomplished by the Son. Paul then sees it necessary to describe the weightiness of the sacrifice, and by implication the sinfulness of humanity, by describing the exaltedness of the one who is sacrificed. Verses 15–17 show how great the Son is, and v. 18 relates the greatness of the Son to the redeemed as his resurrection is prototypical for humans.

This great redemption is similarly described as an act of peacemaking in v. 20, where the hostility of humanity toward God and God toward humanity is placated through his blood. Verse 21 reemphasizes the fallen state of humanity in their rebellion against God, and v. 22 further describes the reconciliation as accomplished through the physical death of Christ. There are a few other places in the NT where the gospel is summarized in a nutshell. I suggest that 1:13–23 can be a useful way for Christians to work through their understanding of the gospel message and use it as a profitable text for the evangelization of the unbelievers.

Christ and the Church

Some have been surprised by the appearance of “the church” (v. 18) in this hymn, but the move from God’s creation of the world and the creation of his people is one that is not unexpected in the biblical context. Already in Genesis, the climax of the creation can be considered to be the call of Abraham in Gen 12, an act that begins the process of the creation of God’s own people. In remembering the exodus account, which signifies a significant step in the relationship between God and his people, one also finds the psalmists evoking God’s power in his creative acts (cf. Pss 74:12–17; 77:12–20; 89:5–37; 114:1–8; 136:4–17). Even in the prophetic traditions, where one finds God’s promise concerning the restoration of his people in the new exodus, the creative act of God is again repeatedly noted (cf. Isa 40:12–31; 42:5; 44:24; 45:9–18; 48:12–13; 51:12–16).142 This is possible because the Creator of the world is “Israel’s Creator” (cf. Isa 43:15). In Paul’s depiction of the fulfillment of the new exodus promises, therefore, one should not be surprised to find that God’s original creative act culminates in the creation of his true people in the end times. The explicit note of the “church” (v. 18) in the central section, therefore, should not be considered an afterthought or an interpolation in this christological confession.

A healthy doctrine of the church must be rooted in God’s redemptive act in history. Without drawing out a full Pauline ecclesiology from this brief section, a few points need to be highlighted in light of the context of the hymn. First, as the head of the church, the lordship of Christ over the church is affirmed. For Paul, this is not an abstract statement that points simply to Christ as the head of the organizational chart of the church. Christ is the ground and purpose of the existence of this church. As creation discourse often aims at unmasking the false claims of idols (Pss 96:3–6; 115:2–16; 135:5–18; Isa 40:18–24; 41:4–7; 46:1–4), to claim that Christ is the agent of the new creation and the head of the church is to identify him as the sole object of worship. To replace Christ with other means in approaching God becomes an idolatrous act.

Second, when the church is connected to Christ, believers who “have been filled in him” (2:10) share in his lordship over all powers and authorities.143 Believers are no longer threatened by other spiritual forces because of the work of Christ. As the “firstborn from the dead” (v. 18), believers can also claim victory against the final enemy, death. Although not fully consummated, the salvation Christ provides is already a present reality that points toward the final restoration of all things.

Third, the community of God’s people as the earthly representative of God/Christ is also important. Some have considered the phrase “the image of the invisible God” (v. 15) “deliberately subversive,”144 as it points to the concrete manifestation of the Creator God in the earthly realm, thus challenging all other means of divine representation. The affirmation of Christ’s human body as shedding blood on the cross also challenges the assumption that ascension is the way through which God can be known.145 Moreover, in light of the reappearance of this concept in 3:10, it is clear that the church is also called to carry on the task of being the “image of God” through its proclamation of the gospel in words and in deeds. Believers therefore assume the dignity of being an instrument of divine revelation, through whom “the invisible God” can be made known.

Christ and Creation

Despite a strong focus on God’s creation, the precise way such a focus should be applied to the contemporary contexts needs to be articulated carefully. Some have suggested that this hymn affirms a sacred cosmology, which in turn provides a Christology that contributes to current ecological concerns:

The Sophia-nature of this ancient early Christian hymn and the language of creation that permeates it reinforce what we might anachronistically call an ecologically sensitive, creation-tempered christology.146

This reading fails to be supported by a close reading of this hymn, however. First, instead of affirming the sacred nature of the cosmos, this hymn actually insists on the distinction between the Creator and the created. Instead of aiming at providing “an ecologically sensitive” Christology, this hymn emphasizes the submission of all things to Christ (v. 16). Moreover, the need for a new creation (v. 18b) as well as the notion of reconciliation (v. 20) presupposes the fall, an event that has affected “things on earth” and “things in heaven” (v. 20). Therefore, the mere presence of creation language does not support a “sacred cosmology.”

This hymn does, however, provide a proper understanding of creation. The “christological monotheism”147 allows Paul to affirm that the restoration of all things is possible only because of God’s redemptive act through Christ. The singular act of Christ’s death on the cross affects all creation and brings about the renewal of all things. The restoration of all things rests, however, in the future with the consummation of God’s redemptive plan: “the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Rom 8:21).

Even in reference to the redeemed creation, the role of the incarnated Christ and the focus of God’s people in this new creation should be noted. Calvin’s discussion of these critical ingredients, as summarized by a modern synthesis of his doctrine of creation, provides a more helpful discussion even for our contemporary audience:

… the Logos who orders existence and its intelligibility, and the Word incarnate through whom alone life reaches its goal; the providence which preserves all life, even after the perfidy of human sin, and the providence which especially guards the community of the elect; a humanity which bears God’s image as qualities of excellence engraved by a loving hand, and a humanity which can truly mirror God’s excellence and goodness only as remade in the image of Christ.148

Calvin’s reading points to the resources Paul provides in articulating a healthy doctrine of creation. Read in light of the wider redemptive plan of God, concerns for creation can find their place in our attempt to be faithful to the gospel of Jesus Christ.

Christ’s Work and Human Responses

The brief section (vv. 21–23) that follows the christological hymn points to a response required in light of God’s redemptive work through Christ. The conditional statement embedded in this section highlights the urgency for a proper response. Consistent with the teachings of Paul elsewhere (cf. Rom 8:12–17; 1 Cor 15:1–2) and of the other NT witnesses (cf. John 8:31–32, 51; Heb 2:1–18; 4:11–16; 5:11–6:20; 1 John 2:20–25), the sovereign and mighty acts of God are mentioned together with the emphasis on human responsibility. In this context, Paul is also calling believers to be faithful to Christ and his gospel while at the same time insisting on the finality of Christ’s atoning death, through which eschatological restoration becomes a reality.

Paul’s emphasis on reconciliation (v. 20, 22) forces one to realize that the perceived freedom and autonomy that one assumes to possess is but a deceptive ploy imposed by the spiritual powers and forces (v. 16). Rather than focusing on the liberation of the self and the attainment of individual autonomy, Paul points to the existence of true freedom “in Christ” (cf. vv. 16, 17, 19).149 In labeling one’s existence prior to Christ’s act of reconciliation as “hostile in mind” (v. 21), Paul reminds his audience that one can either remain faithful in Christ or fight against him. Not only should one take off “the old humanity with its practices” (3:9) as one repents from one’s evil behavior; even reliance on one’s self as one approaches God becomes an idolatrous act that rejects the power of Christ and his cross (2:18–19).

Finally, in situating the story of humanity’s redemption within the wider story of the cosmos, Paul reminds his readers that “the choice to become a follower of Jesus involves more than simply a different lifestyle, attitude, or understanding. Far more profoundly, choosing to follow Jesus involves a choice between different visions of reality itself.”150 Within this vision of reality, one finds the ontological identity of Christ, the significance of the church, the lordship of Christ over all, and God’s redemptive plan for the entire cosmos. Paul is not content to provide a quick solution to the problems among the Colossian believers; instead, he traces problematic behavior to a false perception of reality. Discipleship is therefore understood as no less than the transformation of the mind, and only through such transformation can the will of God be discerned (Rom 12:2).

For the contemporary audience, this section reminds us that christological discussions are not simply theoretical speculations. The doctrine of Christ leads to doctrines of soteriology, sanctification, missions, and eschatology. The remaining sections of this letter will demonstrate how these doctrines find their roots in Christ.