Colossians 1:15-20, A pre-existence proof text?
The preeminence passage of Colossians 1:15-20 speaks of Christ in reference to creation. What is particularly cryptic and subject to misunderstanding by many is the use of prepositions that have a wide range of meanings, including the prepositions translated ‘in’, ‘through’, ‘for’, and ‘before’. Colossians 1:16 states that “in him all things were created, in heaven and on earth” and “all things were created through him and for him,” and “he is before all things, and in him all things hold together.” Such statements are suggested by Trinitarians, Arians, and others to be evidence that Jesus preexisted in a literal sense and that he participated in the original Genesis creation. However, this is not the case. A contextual understanding reveals what is being spoken about is God’s redemptive plan established from the foundation of the world that would be fulfilled in the fullness of time. The sections below explore in what sense Colossians 1:16 applies with respect to the Genesis creation and in what sense it applies to the reality to be actualized in the new creation, the kingdom of God being established.
Colossians 1:15-20 NRSV, The Preeminence of Christ
5 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is 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 in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
Appreciating the relationship between Colossians and Ephesians
Some Unitarians correctly affirm that some aspects of Colossians 1:15-18 pertain to the original creation, despite the overall context of Colossians being forward-looking. The key to understanding how the passage relates to the original creation is to read Ephesians. The Epistles to the Colossians and Ephesians were written about the same time, late in Paul’s ministry while in prison, written to cities in Asia Minor (approximately 120 miles apart), and transmitted through the same messenger, Tychicus. It is established and widely accepted scholarship that there are commonalities between Colossians and Ephesians, and a close relationship between the two books. Of the 155 verses in Ephesians, 73 have verbal parallels with Colossians. There is a much greater similarity between Colossians and Ephesians than there is between any other Pauline letters. This interrelationship has been recognized since the beginning of the historical-critical movement. (E. Best, Who Used Whom? The Relationship of Ephesians and Colossians, New Testament Studies, Vol. 43:1, Jan 1997, pp. 72-96).
Some key parallel terms found in both Colossians and Ephesians are:
- ‘mystery’ (4x in Colossians, 8x in Ephesians)
- ‘in him’ (9x in Colossians, 9x in Ephesians)
- ‘in Christ’ (4x in Colossians, 13x in Ephesians)
- ‘In him/whom we have redemption’ (Col 1:14, Eph 1:7)
- ‘forgiveness’ (Col 1:14, Eph 1:7)
- ‘holy and blameless’ (Col 1:22, Eph 1:4)
- ‘riches’ (2x in Colossians, 5x in Ephesians)
- ‘inheritance’ (2x in Colossians, 4x in Ephesians)
- ‘the Church’ in a non-specific sense (2x in Colossians, 9x in Ephesians)
- ‘body’, as pertaining to the church, (3x in Colossians, 8x in Ephesians
- ‘rulers’ and ‘authorities’ (2x in Colossians, 2x in Ephesians)
- ‘in heaven’ and “on earth” (2x in Colossians, 2x in Ephesians)
- ‘darkness’ (1x in Colossians, 3x in Ephesians)
- ‘alienated’ (1x in Collossians, 2x in Ephesians)
Ephesians is devotional and expository; Colossians is polemical. Ephesians is longer and better organized than Colossians and theological ideas are more developed in Ephesians than in Colossians. Scholars believe Ephesians is dependent on Colossians, others that Colossians is dependent on Ephesians, and others that the common material in the two letters is a result of a third independent source. (J Hering, The Redaction of Colossians in Ephesians: Still a Creditable Theory?, Hadding House Journal (2006); E. Cornelius, The attributes of God in Ephesians and Colossians – A comparison. In die Skriflig / In Luce Verbi. 56. (2022)) 10.4102/ids.v56i1.2812.
Colossians 1:12-22 is a Parallel with Ephesians 1:3-14
On account of the close interrelationship, it is advised, for a clearer understanding of Colossians, to look at Ephesians, which is much longer and expository. Ephesians 1:3-14 is a key passage that provides insight into Colossians 1:15-20. Below is a parallel table showing the major parallel divisions. On account of the close interrelationship, it is advised, for a clearer understanding of Colossians, to look at its parallel in Ephesians.
As evidenced above, the parallel between Colossians 1:14-20 is Ephesians 1:7-12. The implication is that Col 1:15-20 pertains to God’s predestined purpose. According to Ephesians 1:9-11, God’s “purpose” is what “he set forth in Christ, as a plan for the fullness of time. This corresponds to what is “predestined according to the purpose of him who accomplishes all things according to his counsel and will.” All creation being made ‘in Christ’, ‘through Christ’, and ‘for Christ’ can be understood with respect to the foreknowledge of God’s plan set forth for the fullness of time. God made all through his plan which centers around Christ. God’s predetermined redemptive plan which centers upon Christ is the prevailing condition existing before the foundation of the world.
Further evidence that there is a direct literary relationship between Col 1:12-22 is Ephesians 1:3-14, as evidenced by the shared terminology:
- ‘in him/Christ/whom/the Beloved’ (Col 1:14, 16, 17, 19, Eph, 1:4, 6, 7, 9, 10, 11, 13)
- ‘inheritance’ (Col 1:12, Eph 1:11, 13)
- ‘redemption’ (Col 1:13, Eph 1:7, 14)
- ‘things in heaven and things on earth’ (Col 1:16, Eph 1:10)
- ‘holy and blameless (Col 1:22, Eph 1:4)
- ‘through the blood’ (διὰ τοῦ αἵματος) (Col 1:20, Eph 1:7)
Colossians 1:16 exhibits the same “in” as referring to Christ which is the most shared terminology between Colossians and Ephesians, we have 15 occurrences of in him/Christ/whom/the Beloved in Colossians and 23 occurrences in Ephesians. This occurrence in Colossians and Ephesians is in a higher concentration than anywhere else in the New Testament. The point of all these instances of ‘in” him/Christ/whom/the Beloved is to indicate that Christ the sphere in which God has accomplished the things spoken about.
Sadly, Col 1:16a is often mistranslated as “For by him all things were created.” The proper translation is “For in him all things were created.” It is odd, that in the one particular case of Col 1:16, many translations render it as “by him,” rather than “in him,” giving the connotation that Jesus himself was involved in the original creation. The NRSV and ASV translations (including others) render this correctly, without the connotation of ‘by him’.
Colossians 1:23-29 is a Parallel with Ephesians 3:1-13
Colossians 1:23-29 is a direct parallel with Ephesians 3:1-13. In addition to common themes being expressed, is the identical language, shown in bold in the table below. This is further confirmation that Colossians 1 is parallel with Ephesians (ch. 1 and 3) and that Colossians 1 should be understood in reference to Ephesians. Clearly, the reference is with respect to God’s predetermined plan of the mystery hidden for ages in God.
Colossians 1:16 is the exception
One easily comes to the notion that Colossians 1:16 pertains to the new creation, as it clearly does in most of the surrounding verses in the context of Colossians 1. However, when coming to terms with the interrelationship of Colossians with Ephesians, the evidence weighs more than Col 1:16 is the exception. The vast majority of Ephesians speak about the future with the clear exceptions of Ephesians 1:4-5 and Ephesians 3:9, pertaining to the past. Ephesians 1:4 speaks of the foundation of the world, and Ephesians 3:9 speaks of God who created all things, having a plan hidden for ages, both corresponding to the past. In a similar sense, the vast majority of verses in Colossians pertain to the future, with the likely exception of Colossians 1:16.
Past Parallels:
The past parallels with Colossians 1:16 are Ephesians 1:4-5 and Ephesians 3:9.
Colossians 1:16 (NRSV)
16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him.
Colossians 1:25-26 (NRSV)
25 I became its servant according to God’s commission that was given to me for you, to make the word of God fully known, 26 the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints.
Ephesians 1:4-5, 8-9 (NRSV)
4 just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. 5 He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will … With all wisdom and insight 9 he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ,
Ephesians 3:8-9 (NRSV)
8 Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ, 9 and to make everyone see what is the plan of the mystery hidden for ages in God who created all things
Future Parallels:
The future parallels with Colossians 1:17-20 are Ephesians 1:10-14 and Ephesians 3:10-11.
Colossians 1:17-20 (NRSV)
17 He himself is before all things, and in him all things hold together. 18 He is 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 in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
Ephesians 1:10-14 (NRSV)
10 as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. 11 In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12 so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13 In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14 this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.
Ephesians 3:10-11 (NRSV)
10 so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places. 11 This was in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, 12
Dia, as “the prevailing condition under which something takes place”
διά , Concise Greek-English Lexicon of the New Testament
διά [basic sense ‘through’] through – A. w. gen. – a. place Mk 9:30; Lk 6:1; 1 Cor 10:1; thing Mt 7:13; Mk 10:25; group 2 Cor 8:18. – b. temporal use, of duration Mk 5:5; Ac 16:9; during Lk 9:37 v.l.; Ac 5:19. διὰ παντὸς τοῦ ζῆν throughout the lifetime Hb 2:15. – c. instrumentality – α. thing Ac 5:12; Gal 1:15; Eph 1:7; prevailing condition under which someth. takes place Ro 2:23; 3:24; 10:17; 2 Cor 1:11; Phil 1:20; causal 1 Cor 1:21. – β. personal agency Mt 1:22; 11:2; Lk 17:1; J 1:3; Ac 1:2; Ro 1:2; supported by 2 Ti 2:2. – B. w. acc. – a. spatially through Lk 17:11. – b. causally because (of), for the sake of, Mt 6:25; Mk 2:4; Ac 10:21; of emotional states, such as envy, fear, love from, out of Mt 27:18; J 7:13; Eph 2:4. – διὰ τί; because of what? = why? J 7:45; 1 Cor 6:7; διὰ τοῦτο therefore Ro 1:26; 2 Th 2:11.
Romans 3:24 is a good example of dia used with the genitive that pertains to redemption that is in Christ Jesus being the prevailing condition under which something (justification) takes place.
Romans 3:24 ESV
24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus
To draw a parallel with this use, in reference to Col 1:16, the hidden mystery of Christ (more specifically God’s premeditated plan of Christ), is the prevailing condition in which creation took place.
With the accusative, ‘dia’ can be understood as “by reason of” or “because of.” Examples of this wider use of through (dia) are because (of), for the sake of (Matt 6:24, Mark 2:4, Acts 10:21) emotional states through which people do things (Mt 27:18, John 7:13, Eph 2:4) or posing the question, because of what? = why? (John 7:45, 1 Cor 6:7) to the question of why? The best of these examples, is Ephesians 2:4
Ephesians 2:4-7 ESV
4 But God, being rich in mercy, because [dia (διά )] of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.
Here in Ephesians 2:4-7, ‘dia’ is used to express motive and can be understood as ‘on account of.’ God has blessed us in Christ Jesus on account of the great love with which he loved us. In a similar sense, with the difference that Christ is a plan rather than an emotion or motive, God made the world in accordance with his beloved Son (Col 1:13-16) … that in everything he might be preeminent (Col 1:18). That is the hidden mystery of God’s plan in Christ is the prevailing condition under which creation took place. The distinction between the accusative use of God blessing us through his love in Ephesians and the genitive use of God having created all through Christ in Col 1:16, is that love is more of an emotional state or motive for doing something, while his God’s plan is the instrument, or specific means (instrument) by which he accomplishes his motive.
For example, the motto of Integrity Syndicate, in addition to “Restoration of 1st Century Apostolic Christianity,” is “A community motivated by love, guided by truth, under God’s controlling influence.” Here the ideas of Love, Truth and Spirit are captured together through which the ministry operates. Love is the motive (accusative through), while Truth and Spirit (genitive through) are the prevailing conditions (instruments) that guide our actions.
In a similar sense, Christ being God’s hidden mystery being the plan hidden for ages in God, is the instrument of the original creation, i.e., the prevailing condition under which creation took place. Colossians 2:2 speaks in a more abbreviated sense of Christ being God’s hidden mystery.
Colossians 2:2-3 ESV
2 that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, 3 in whom are hidden all the treasures of wisdom and knowledge.
Colossians 2:2-3 establishes that God’s hidden mystery is Christ. Ephesians 3:9-11 is key to elaborating on in what sense this is so:
Ephesians 3:9-11 ESV
9 and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord
Ephesians 3:1-11 gives the answer we have all been looking for by expounding the sense in which Christ is the hidden mystery! The hidden mystery pertains to a plan that God, our creator, has had for ages. Through the establishment of the church, his manifold wisdom would be realized amidst all established order. This revelation corresponds to the eternal purpose God has realized in Christ Jesus. Now we clearly see that all creation being made “in,” “through,” and “for” him can be understood that it is with respect to the foreknowledge of God in reference to God’s plan, his hidden mystery, which centers around Christ.
An Interpretive Translation
Interpreting Colossians in reference to parallels in Ephesians allows us to understand what are otherwise confusing statements. Based on the further clarification that Ephesians gives, we can interpret Colossians 1:16-17 with a translation compared to ESV as follows.
Christ is foreknown, and exists in God’s mind, corresponding to his predestined plan. It is through this plan, the hidden mystery hidden in ages in god, which is Christ, God created. This is the sense in which “In Christ all things were created,”
Colossians 1:16-17 Interpretive Translation
6 For in him all were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all are created in accordance with him and in view of him. 17 And he ranks above all, and in him all are ordered.
Colossians 1:16-17 ESV
16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together.
Translation Notes
Translation notes of changes of the Interpretive translation with respect to the ESV are as follows:
(1) in, ἐν (en) is rendered ‘in’ rather than ‘by’, rendered correctly by NRSV, ASV, NIV and others. This is understood that all were created in reference to Christ. Another way to say this is, “in connection to Christ all things were created.” That is, Christ encompasses God’s work of creation.
(2) are, κτίζω ktizō is rendered ‘are created’ rather than ‘were created’ as in the second occurrence it is in the perfect indicative tense.
(3) on account of, dia (διά) rendered ‘in accordance with’ rather than ‘through’. Because it is in the genitive, dia is not rendered ‘because’ or ‘by reason of’. Other possible renderings that correspond to the meaning are ‘in continuity with’ or ‘in coherence with’.
(4) in view of, εἰς (eis) is rendered ‘in view of,’ rather than ‘for.’ This is permitted by the lexical range of meaning.
(5) ranks above, πρό (pro) is rendered ‘ranks above’ rather than ‘before.’ This is permitted by the lexical range of meaning.
(6) are ordered, συνιστάω (synistaō) is rendered ‘are ordered’ rather than ‘held together.’ This is permitted by the lexical range of meaning.
(7) ‘things’ removed, occurrences of ‘things’ are removed since it is not in the Greek text and it gives the connotation of created things
Such an interpretive translation is in complete harmony with Ephesians. This understanding corresponds to a larger survey of scripture that substantiates this understanding. Jesus preexisted in a prophetic or notional sense, not in a literal sense. For more such references, see Prophetic Preexistence of Christ
Conclusion
When Colossians 1:15-17 is taken in isolation, the ambiguous use of prepositions prevents one from proving definitively the meaning Paul intended. However, when we recognize the close interrelationship between Colossians and Ephesians, we have a decisive proof of what Paul is conveying. The parallel with Ephesians is the key insight needed to unlock Colossians 1:15-17 in reference to how it pertains to the original creation. Properly understood, God created with the foreknowledge that through Christ all would be brought in order and redemption and reconciliation would be achieved; “a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” (Eph 1:10) In love, God “predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.” The doxology of Ephesians 1:3-11 is central to the understanding of how “In him all things were created, in heaven and on earth”:
Ephesians 1:3-11 (ESV)
11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will
How Christ was the image of God and the firstborn with respect to the original creation
Considering the above conclusions, one might ask how this ties into the previous verse of Colossians 1:15 which states that “he is the image of the invisible God, the firstborn of all creation.” The above conclusions, informed by the interrelationship with Ephesians, indicate that ‘firstborn’ is properly understood as first in rank or importance, rather than first in the chronology of created things. It can only be rationalized to be first in sequence if understood in the sense that God had given birth (conceived) of his plan, which is Christ, before engaging in any creative act.
One might ask, could Christ have been the image of the invisible God before creation? The answer is yes if understood that what God had imagined, a pre-existent expression of his wisdom, is the plan of the Gospel to be fulfilled in Christ. That is, God had an image, a preconceived idea, of what would be accomplished through Christ and so Christ was the full expression of God’s wisdom. Before Christ came into existence in a literal sense, Christ existed in a prophetic or notional sense, as the central idea embodying of God’s plan for creation, Christ being the means through which God’s manifold wisdom was to be realized. A critical parallel with Ephesians which substantiates this understanding is Ephesians 3:9-11.
Ephesians 3:9-11 ESV
9 and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things, 10 so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. 11 This was according to the eternal purpose that he has realized in Christ Jesus our Lord
Colossians 1:15-20 with respect to the new creation
The context of Colossians 1 is the Gospel message of the Kingdom and the hope of the resurrection. This is indicated by the preamble of Col 1:1-14 preceding the preeminence passage of Col 1:15-20, as well as the passage of Col 1:21-29 coming right after the preeminence passage. That is, the preeminence passage of Col 1:15-12 is bracketed by contextual references to the gospel. Moreover, the preeminence passage references the gospel within itself, as seen in Col 1:18-20. The explicit references in Colossians 1 that clearly frame Col 1:15-17 in the context of the Gospel, are as follows:
- “.. since we heard of your faith in Christ Jesus … because of the hope laid up for you in heaven… of this you have heard.. the gospel” (Col 1:4-5)
- “… giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.. he has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” (Col 1:12-14)
- “He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things.” (Col 1:18-20)
- “And you.. he has now reconciled… if indeed you continue in the faith… not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven.” (Col 1:21-23)
- “… the riches of the glory of this mystery, which is Christ in you, the hope of glory.” (Col 1:27)
The key to understanding Colossians 1 is that it pertains to the Gospel and that this is prophetic (speaking toward the future). This is speaking of a prophetic reality that is coming into fulfillment as an actualized reality. It is a divine reality before it is fully seen as being realized (compare Heb 2:8) Just because an English translation is clearly in either the past, present, or future tense, it does not necessarily mean that this is what is implied by the original. One often encounters the use of the “prophetic perfect”, where a prophecy of something that has not yet come to pass is in the perfect tense, and so is often translated with the English past tense, e.g. …with His stripes, we were healed (Isaiah 53:5), when from the perspective of the prophet, he was speaking of something in the future.
Colossians 1:16 says that “in him all things were created” and that “all things were created through him and for him.” We see that all the surrounding context would seem to indicate that it is speaking of the new creation. The message of inheritance, the coming kingdom, resurrection, and redemption is sprinkled all over the place in the chapter. It speaks to Jesus being the firstborn of all creation in the sense that “he is the beginning, the firstborn from the dead.” And it speaks to God’s motive: “that in everything he might be preeminent” and so God through him could “reconcile to himself all things”. Colossians 1 is forward-looking and is speaking prophetically as it says, “he is before all things” (not that he was). Accordingly, Colossians 1 is clearly generally a message about the new creation, the gospel of our salvation—the inheritance into the coming kingdom of God (the new creation, Col 1:12-13).
This corresponds to Pauline’s themes elsewhere. We are a new creation in Christ Jesus (2 Cor 5:17-18). It is in a similar sense that Hebrews 1 is addressing the new creation as confirmed by Hebrews 2:5, “it was not to angels that God subjected the world to come, of which we are speaking.” Several verses in the first few chapters of Revelation confirm the understanding that firstborn of all creation = firstborn from the dead (Rev 1:5, Rev 1:17-18, Rev 2:8, 10, Rev 3:14, 21). Jesus is the first and the last of the new creation, through whom all who are saved will have life and be part of the new heavens and the new earth.
Colossians 1:12-14
12 giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. 13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
Colossians 1:21-23
21 And you, who once were alienated and hostile in mind, doing evil deeds, 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, 23 if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.
2 Corinthians 5:17-18 (ESV)
17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. 18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation;
Hebrews 2:5 (ESV), The world to come, of which we are speaking
5 For it was not to angels that God subjected the world to come, of which we are speaking
Revelation 1:5 (ESV), Jesus Christ the faithful witness, the firstborn of the dead
and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.
Revelation 1:17-18 (ESV), I am the first and the last—I died, and behold I am alive forevermore, and I have the keys of Death
When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.
Revelation 2:8, 10 (ESV), Words of the first and the last, who died and came to life
“And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life… Be faithful unto death, and I will give you the crown of life.
Revelation 3:14, 21 (ESV), The beginning of God’s creation—The one who conquers, I will grant him to sit with me on my throne
“And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation… The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne.
Addressing popular commentaries and counterarguments
General note on Commentaries
Within traditional camps of Trinitarianism and Arianism and other groups who believe in a literal preexistence, it is widely held that Col 1:15-17 indicates that Jesus participated in the original genesis creation. We have seen this is not necessarily the case, and in light of Ephesians, this is certainly not the implication of the harmonization between the two closely related epistles. Quotes from bible scholars or theologians are not authoritative if their opinions are based on a misconception, and they don’t have a solid basis for their claims.
Conflation with John 1
Many scholars have pointed out some parallelism between John 1 and Colossians and believe that the later epistle influenced some theological themes in the Gospel of John. Drawing a connection between John 1 and Col 1, we see a parallel between the Word/logos of John 1 and the Son of Colossians 1. A counterargument by one supposing preexistence is that certainly, the Son is not a non-personal entity (abstract concept) in Colossians 1, therefore the Word/logos of John 1 is not a non-personal entity, but the pre-existent Christ. The problem with this argument is that they fail to understand that Colossians/Ephesians speaks of Christ the Son preexisting in a notional sense. Col 2:2 speaks of “God’s mystery, which is Christ” and Eph 3:9-11 tells us the plan of the mystery pertains to the eternal purpose God has realized in Christ Jesus or Lord. The plan/wisdom/word/logos preexisted, but Jesus the actualized human person did not. Before God’s plan was actualized, it wasn’t truly a personal entity. But because the plan centers around the gospel, it can be called Christ because Christ is the centerpiece of it.
Emphasis on the word ‘all’
Another counterargument is that Col 1:16 says “For by/in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” They say because it says, “all things” therefore it can’t pertain to the new creation because all things would also include the Genesis creation. The word in Greek text translated “all things” is πᾶς (pas) which simply means “all.” What is added “things” is not in the Greek manuscripts. So, a logical question is: In what sense is the word ‘all’ used in the passage? Is the ‘all’ an absolute ‘all’ or a qualified all limited in scope? Indeed, the use of the word for ‘all’ in the New Testament isn’t always an absolute or unqualified ‘all’. I can mean ‘all’ in a narrower sense, qualified by limitations of the context. If the passage is forward-looking into the future, the ‘all’ being spoken with be in reference to the future and not to the past. If the passage pertains to the Kingdom of God, ‘all’ is with respect to the Kingdom of God – the new order that will be established through Christ.
If all always means all in an absolute sense, then you would have to be a universalist and believe all will be saved (Rom 5:18, 1Cor 15:22, 2Cor 3:18, 1Tim 4:10). Paul even says “all are yours” twice in 1Cor 3:21-23 and in 2Cor 6:10 translated possessing everything. Are believers really able to possess absolutely everything? The ‘all’ of 1 Cor 12:13, “we were all baptized into one body… and all were made to drink of one Spirit,” is certainly a qualified all.
Angels cannot be included in the new creation!
Regardless, this objection fails if we simply acknowledge that Col 1:16 is more likely in reference to the original creation anyway. Understanding Colossians in reference to Ephesians, informs us that all things were brought into existence through the foreknowledge of Christ. The parallel with the things “in heaven” and “on earth” of Col 1:16 is Eph 1:9-10. Moreover, Col 1:20, a few verses later, affirms the very aim of God to reconcile all things on earth or in heaven through Christ.
Ephesians 1:9-10 ESV
9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.
Colossians 1:16 NRSV
16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him.
Colossians 1:20 NRSV
20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
Christ is the mystery of God’s will. According to God’s purpose, “he set forth in Christ as a plan for the fullness of time.” It is in this sense that “in him all things in heaven and on earth were created” with the foreknowledge that through Christ, God would “reconcile to himself all things, whether on earth or in heaven.” For fuller substantiation, see the section above, Colossians 1:16-17 with respect to the Original Creation.
Considering all of the above, although there might be some confusion to the extent that the passage pertains to the original vs. the new creation, what is clear is that the passage is not teaching that Christ literally preexisted and had direct participation in the original creation. The parallels with Ephesians do not substantiate that.
