Colossians 1:15-20

Joshua Perez

11/5/24

"15. He is the image of the invisible God, the firstborn over all creation. 16. For everything was created by Him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities; all things have been created through Him and for Him. 17. He is before all things, and by Him all things hold together. 18. He is also the head of the body, the church; He is the beginning, the firstborn from the dead, so that He might come to have first place in everything. 19. For God was pleased to have all His fullness dwell in Him, 20. and through Him to reconcile everything to Himself by making peace through His blood, shed on the cross" (Colossians 1:15-20 HCSB)

Colossians 1:15-20 is often cited to support the claim that Yeshua was the creator of the heavens and the earth, thus pre-existing the incarnation and being equal to God. However, simply existing before the Genesis creation does not make one equal to God; even being the instrument through which God created the heavens and the earth implies a difference in rank. I do not believe that Paul intended to present Jesus as the creator of the world in any sense. As I will now demonstrate in my analysis of the text.

1.  We will begin with verse 15, which states Yeshua is:

"The image of the invisible God, the firstborn of all creation."

The Greek word Paul uses for "image" in this verse is eikon (εἰκών), which can mean either image, figure, or likeness. This is the same word used in the Septuagint (LXX) translation of Genesis 1:26, to describe humans being made in the "image" of God.

"Then God said, 'Let Us make man in Our image (eikona), according to Our likeness.'" (Genesis 1:26 LXX)

Of course, we as humans are not God nor equal to him, but we were chosen by him to bear his image and likeness. Another example of the word's usage is found in Matthew 22, where Yeshua states that the denarius bears Caesar's "image". 

"Show Me the coin used for the tax." They brought Him a denarius. "Whose image and inscription is this?" He asked. "Caesar's," they said." (Matthew 22:19-20) 

The denarius isn't Caesar, but qualitatively it does reflect his image. Similarly, Yeshua, as the human in which God's divine wisdom was most fully revealed in, is rightfully called the image of the invisible God. This does not imply that he is equal in essence or ontology to God. Rather, he perfectly resembles him, having obeyed his will until the very end (John 5:30,14:9). Being the "image" of someone indicates that you are not that person. That is why there is no verse that states the Father is the image of God. As according to the New Testament, the Father simply is the One True God (John 17:3).

The latter half of Colossians 1:15 also states that Yeshua is the "firstborn of all creation". Here, Paul uses the Greek word prototokos (πρωτότοκος), which can have two meanings depending on the context. It can refer to being first in order or sequence, as in Genesis 27:32 LXX, where Esau is called Issac's firstborn (prototokos), as he came out of his mother's womb first, making him Issac's firstborn in terms of sequence. Another example is found in Exodus 13:12 where "firstborn" is in reference to the sequential first born animal and son being dedicated to God. 

However, another usage of the word can be seen in Exodus 4:22 LXX, which states:

"Then you shall say to Pharaoh, 'Thus says the Lord, "Israel is My son, My firstborn (prototokos)"' (Exodus 4:22 LXX)

Israel was not the first nation to emerge in terms of sequence, but it is first in rank and importance in the eyes of Hashem. We again see this connotation of "firstborn" in Psalm 89 in refrence to David.

“I also shall make him My firstborn (prototokos), the highest of the kings of the earth” (Psalm 89:27 LXX)

Here, "firstborn" is speaking of David in relation to the other kings of the earth. Clearly, there was many kings before David was anointed as one. But, at this time, David was the "firstborn" (first in rank), higher than all of the kings of the earth. Further displaying the alternative understanding of "firstborn". 

I believe this is the understanding Paul intended in Colossians 1:15, making Yeshua the first in rank of all creation. To provide a revised translation of the verse with my emphasis:

"He is the image(a perfect reflection) of the Invisible God, the first in rank of all creation" (Colossians 1:15- Expounded)

However one understands the word prototokos, the verse still places Yeshua within creation, which would exclude him from being the essentially eternal God.

2. As we move into verses 16-20, it becomes evident that interpreting Paul as claiming Yeshua to be the author of the Genesis creation is a misreading of the text.

"For all things were created by Him.." (Colossians 1:16a)

The phrase "all things" in Greek is ta panta (τὰ πάντα), and its scope is highly context-dependent, with a range that can vary. For example, in 2 Samuel 17:14, Absalom held a council against his father, David, where it states that “all the men of Israel” came to an agreement. Clearly, not every single Jew alive was present, but "all" who were there came to an agreement. For this reason, I believe that the "all" in verse 16 is limited in scope and does not refer to every single thing in existence.

3. So, what did the Father create through Yeshua in Colossians 1?

"For all things were created by Him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and by Him all things hold together. He is also the head of the body, the church; He is the beginning, the firstborn from the dead, so that He might come to have first place in everything. For God was pleased to have all His fullness dwell in Him, and through Him to reconcile everything to Himself by making peace through the blood of His cross, whether things on earth or things in heaven." (Colossians 1:16-20)

One thing to keep in mind is that in the context of Paul's letters, there are two types of creation: the Genesis creation and what Paul refers to as "The New Creation". One of the best examples of this being 2 Corinthians chapter 5. 

"Therefore if anyone is in Christ, he is a new creation; the old things passed away; behold, new things have come. Now all things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God." (2 Corinthians 5:17-20) 

In the above text, Paul explicitly has the "new creation" in mind, as he states as such in verse 17. "The New creation" involves the reconciliation of all things in heaven and earth to God, with Yeshua's church being built up and created in his body. As Paul says, under this New Creation Yeshua has given us a new identity, where we have spiritually become new creations (2 Corinthians 5:17; Galatians 6:15; Ephesians 4:24). Moreover in 2 Corinthians 5, Paul uses nearly identical language to that of Colossians 1. Below is a table displaying the similarities. 

Another passage that speaks of the New Creation is Ephesians chapters 1, where we again see striking parallels with Colossians 1. Below is another table listing the parallels. 

Later on in Ephesians chapter 2, Paul speaks even more on the new creation. 

"For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. Therefore remember that formerly you, the Gentiles in the flesh, who are called 'Uncircumcision' by the so-called 'Circumcision,' which is performed in the flesh by human hands—remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall...and might reconcile them both in one body to God through the cross, by it having put to death the enmity. And He came and preached peace to you who were far away, and peace to those who were near; for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole building, being fitted together, is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit." (Ephesians 2:10-14, 16-22)

After analyzing Colossians 1 by comparing it to three clear new creation texts, it becomes clear that Paul is not calling Yeshua the creator of the heavens and the earth. But rather, the creator of "all things" in the heavens and the earth (as they relate to the new order of Yeshua's church). Ephesians 1:9-10 says "all things" are summed up in Christ, while Colossians 1:16 says "all things" are created through him. An important thing to note is that the Greek word Paul uses for "through" is en (ἐν), and while it can mean "by" or "through". It can also mean "in". The word en is used in the New Testament over 2,000 times, and the vast majority of the time it is translated as "in." In the book of Colossians alone, en is translated as "in" over 60 times. So, all things in heaven and in earth are built up and created in Christ, and thereby reconciled to God. However, rendering en as "by" or "through" still wouldn't be incorrect in the context of the New Creation. "By" or "through" denote that the subject being spoken of is not the source, but rather the tool or agent by which the task was done. As an example, if a carpenter were to say, "by hammer and nail I built this house". We understand that the hammer and nails did nothing on their own accord, they required the carpenter to use them, and it was merely "by" or "through" the use of the hammer and nails was the house built. The carpenter is the one who actually is accredited with the building. So, Yeshua being the tool "by" which or 'through' which Hashem created order and reconciled all things to himself does not make Yeshua into God, nor accredit Yeshua as the source of the New Creation. The thrones, principalites, rulers, and dominions in verse 16 likely refer to the new positions for angels and humans in the Messiah's church under this new age (Revelation 1:1(Jesus' angel); Romans 12:4-8; Ephesians 4:7-11)

4. In verse 17, it states that Yeshua is "before all things". An important thing to note is that the preposition "before" in greek is pro ( πρό). Pro can mean “before” in the sense of either time or priority. As N.T. scholar Doug Moo says:

“...the preposition pro can designate either priority in time (e.g., Eph. 1:4, “before the foundation of the world”) or priority in rank (e.g., 1 Pet. 4:8, “above all”)." (Moo, Letters to the Colossians and to Philemon [PNTC], 125)

Thus, one could render verse 17 as saying Yeshua is "above all things" (in rank and position), which aligns well with the passage. As verse 18 states, he is the head of the church and holds first place in all things. For this reason, the REV renders it as such:

"and he is above all things, and in connection with him all things are held together." (REV)

Nevertheless, understanding pro to be in reference to "before" as in time also isn't incorrect in the context of Yeshua's church. Verse 18 calls Yeshua the "firstborn" from the dead, which would make him "before" his Church in time as well as in position. 

5. Some may say that because verse 18 states that the "fullness of God" dwelt in Yeshua that this makes him equal to the Father. There is no reason to assume this; logically, God dwelling in Jesus is different to God being Jesus. In John 3:34 it states:

"For He whom God has sent speaks the words of God; for He gives the Spirit without measure" (John 3:34 NASB)

God filled Jesus with the spirit without measure, and the same promise was given to all of us as Christians. 

"Through these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust" (2 Peter 1:4 NASB)

"and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God" (Ephesians 3:19 NASB)

No one assumes us being filled with the "fullness of God" makes us equal to him in essence, or that being partakers of the Divine nature make us ontologically the divine nature. If Jesus were God, than there would be no reason to state that the fullness of God dwelt within him. By definition, being "God" means you always have the fullness of God. This is why no similar statement is ever made of God the Father (the one true God of the bible). 

6. So, a revised translation of the entire passage (with my emphasis) could be:

"For all things(as they relate to the creation of his Church) were created in Him, whether in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities(new positions for angels and humans)—all things have been created in Him and for Him. He is above (in rank) all things, and in Him all things hold together. He is also the head of the body, the church(Jew and Gentile); He is the beginning, the firstborn from the dead, so that He might come to have first place in everything. For God was pleased to have all His fullness(his spirit) dwell in Him, and through Him to reconcile all things to Himself by making peace through the blood of His cross, whether things on earth or things in heaven." (Colossians 1:16-20)

Yeshua was the agent by which the Father created this "one new man", the church. Composed of Jew, and Gentile alike. Both comprising the household of God, built up into a dwelling of God in the spirit. Through Yeshua's sacrifice on the cross, Hashem has reconciled everything to himself by the remission of sins. And everything that is in heaven and in earth has been made "new". Yeshua has become the head of this body, the church, where he serves as the mediator between us and Hashem.