THE MEANING OF “THE FIRSTBORN OF ALL CREATION” IN COL 1:15 (1)

CHAPTER 1

Introduction

According to Sherman Col 1:15 is one the greatest source of Christology. He states, “no place in all the New Testament is there is a more complete statement on Jesus than in Colossians 1:15–20.”^[1] However the passages as a source of the Christological affirmations are continually debated and rehashed. The phrase of “firstborn of all creation” in particularly has been a long dispute among scholars since church early fathers. In addition Lähnemann describes Colossians as among the most debated of Paul’s letter – and this section (Col 1:15-18) where the phrase of “the first born of all creation” exist is one of the most debated of the book. He states that this is not surprising, since the passage represents one of the high points in New Testament Christology. [2]

Background of the Problem

The phrase of the “the firstborn of all creation” in Col 1:15 has been a dispute among scholars since early Christian era. Some of them understand and used the phrase as a proof that Jesus is part of creation as in later Christological debates the Arians held.[3] Such understanding existed already since the era of church early fathers. Joseph Beet states that this notion was spoken of by Clement of Alexandria and others.^[4] Robert Jamieson asserts that English Version might seem to favor Aryanism.^[5]

On the other hand, there are a number of scholars who oppose this notion. Those who oppose such notion assert that the phrase firstborn of all creation is not a proof that Jesus Christ was created. [6] They oppose this notion and assert that the text mean not as a literal firstborn. Athanasius states, “not then because he was from the Father was he called ‘Firstborn’ but because in him the creation came to be; and as before the creation he was the Son, through whom was the creation, so also before he was called the Firstborn of the whole creation, the Word himself was with God and the Word was God.^[7]

Furthermore, modern biblical scholars such as MacArthur,^[8] Lightfoot,^[9] Bratcher ^[10] propose that the meaning of firstborn of all creation refers to Christ pre eminence.

Statement of the Problem

The Apostle Paul’s use of the term “the firstborn of all creation” in Col 1:15 would pose a problem to the interpretation of the text. What does Paul mean the firstborn of all creation? What is the original reader’s understanding of this problematic text? Did the member of Colossae church interpret this text literally as Aryanism held that Christ was created or as most of Christian held that Christ is not created?

Purpose and Importance of Research

The purpose of the study is to do research, to investigate and to discover the meaning of πρωτότοκος πάσης κτίσεως “the firstborn of all creation” in correlation with the creatures being. The proper interpretation of the text or the understanding of Christ’s nature would have a great theology implication for the Christian church. This study endeavors to do research and find the meaning of the phrase that would give a significance understanding to the interpretation of the phrase.

Delimitations

The scope of this paper is delimited on the investigation of the meaning of phrase ”the firstborn of all creation“ and its theology implication as well as its theology application. The text of Col 1:15-20 has been chosen for exegesis as its context because: (1) it is a complete self unit; (2) it present one of the most difficult text in the Bible; and (3) it is concise enough for thorough exegesis.   

Methodology

This study would examine the meaning of πρωτότοκος πάσης κτίσεως “the firstborn of all creation” in Col 1:15, primarily uses the Grammatical-Historical Method to arrive at answers. Through theological reflection the following steps will be taken: firstly the historical background of context and secondly literary analysis of the phrase of the “the firstborn of all creation” in its lexical-grammatical, structural, contextual aspects; third, broader and extra-biblical sources identified as well as a brief review of scholarly views on the topic. Finally summary and conclusion will be made. 

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^[1]Cecil E. Sherman, Cecil Sherman Formations Commentary, Vol. 5: Romans - Revelations., Cecil Sherman Formations Commentary Series (Macon, Ga.: Smyth & Helwys Pub., 2006), 122.

[2]R. McL. Wilson, The New International Critical Commentary: Colossians and Philemon (London: T & T Clark International, 2005), 123

[3]Andrew T. Lincoln The New Interpreter Bible Volume XI (Nashville: Abingdon Press, 200), 597

^[4]Joseph Agar Beet, Beet's Commentaries: Colossians, electronic ed. (Albany, OR: Ages Software, 1999), Col 1:15.

^[5]Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Col 1:15.

[6]W. Larry Richard, The Abundant Life Bible Amplifier; A practical Guide to Abundant Christian Living in the Book of 1 Corinthians (Nampa, Idaho; Pacific Press Publishing Association, 1997), 227.

^[7]Peter Gorday, Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon, Ancient Christian Commentary on Scripture NT 9. (Downers Grove, Ill.: InterVarsity Press, 2000), 13.

^[8]John Jr MacArthur, The MacArthur Study Bible, electronic ed. (Nashville: Word Pub., 1997, c1997), Col 1:15.

^[9]Joseph Barber Lightfoot, Colossians and Philemon, 1st British ed., The Crossway classic commentaries (Wheaton, Ill.: Crossway Books, 1997), Col 1:15.

^[10]Robert G. Bratcher and Eugene Albert Nida, A Handbook on Paul's Letters to the Colossians and to Philemon, Originally Published Under Title: A Translator's Handbook on Paul's Letters to the Colossians and to Philemon., Helps for translators; UBS handbook series (New York: United Bible Societies, 1993], c1977), 22.