AN EXEGETICAL STUDY ON COLOSSIANS (1: 15-23)

An Exegetical Study on Colossians (1: 15-23)

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State of Exegetical Idea

Christ is Cosmic Person, who is Pre-existence being in time, Supreme in rank, Head of the church and the Author of salvation. This Cosmic Person, the Archetypal man, contains within himself the whole universe and all humanity. He is the Cosmic Person, who is recognized as the Lord of creation for he creates the universe ‘a cosmos instead of chaos.’

Exegetical Outline

I.    Paul Gives Thank to God

A.    Through Prayer

II.    Paul Gives Thank to Colossians

A.    For the Faith in Christ

B.     For the Love for Saints

III. Paul Gives Thank to God and the Lord Jesus Christ

A. For Offering Redemption

B.  For Giving Forgiveness

IV.    The Supremacy of Christ

A.    He is the image of Invisible God

B.     He is the First-born

C.     He is Supreme in Creation

D.    He is Supreme in Redemption

E.     He is Pre-existence Being

V.    Christ is the Head of Church

A.    Paul Urges the Colossians

1)      To be faithful in the gospel

2)      To be steadfast

A Brief Background Study of the Epistle to Colossians

The Location of Colossae

Laodicea, Hierapolis, and Colossae were the three neighboring towns, lying on the valley of the Lycus. Laodicea and Hierapolis stand face to face, being situated respectively on the southern and northern sides of the valley, six miles apart and within the sight of each other, the river lying in the open plain between them. The site of Colossae is a little upstream, about ten or twelve miles from where the road between Laodicea and Hierapolis crosses the Lycus. According to Lightfoot, “These three towns would necessarily be in constant communication with each other. We are not surprised therefore to find them so closely connected in the earliest ages of Christianity. It was the consequence of their position that they owed their knowledge of the Gospel to the same evangelist, that the same phases of thought prevailed in them, and that they were exposed to the same moral and intellectual temptations.”[1] F.F. Bruce also righty affirms, “It was neither a large nor an important town, though it had formerly been both; it had been upstaged by its near neighbors Laodicea, ten miles away, and Hierapolis, six miles beyond that.”[2] Nelson states, “It (Colossae) was a town in the Roman province of Asia about one hundred miles east of Ephesus. Its population, which the Church there reflected, was mainly gentile with some Jews.”[3]

The Circumstances of Writing Colossians

The recipients of the letter were the members of a reasonably young church in Colossae. The letter indicates that Paul, who seems to have concentrated on major centers of population, had not visited the town himself. According to N.T. Wright, “The Christian community there owed its origin under God to his fellow-worker Epaphras, who had brought news of Christ from Paul to Colossae and then news of a new church from Colossae to Paul (1:7-8).”[4] What we know of the religious life of towns like Colossae is that in this society the old gods of classical Greek culture still had their adherents, as did the ‘mystery-religions’ which promised entry to a secret, higher world for those who submitted to the proper initiation. As H. Koester states, “The mixing of religious ideas and practices from a wide range of sources became quite common.”[5]

Moreover, variety of sources that Judaism, in one form of another, was attractive to many pagans weary of the confused, often a moral religion of their own background and it is likely that Christianity would make a similar impression on pagan hearers. It would therefore be easy for young converts to Christianity to become muddled, and to imagine that, having become Christians; they must complete the process by becoming Jews. It is this tendency that Paul is resolutely opposing and for the writing of Colossians, warning the people of Colossae. Moreover, there are two main errors, according to Lightfoot, were ‘theological and practical errors’ which were recommended to them by their heretical leaders—but both springing from the same source: the conception of matter as the origin and abode of evil. Thus, regarding God and matter as directly antagonistic and there apart from and having no link with each other, they tried to explain the creation and rule of the world by interposing a series of intermediate beings, emanations, or angels, to whom accordingly they offered worship. At the same time, since they held that evil resided, not in the rebellious spirit of man, but in the innate properties of matter, they sought to overcome it by a rigid ascetic discipline, which failed after all to touch the springs of action.’[6]

Date and Authorship

It was during his imprisonment, Paul had occasion to address the Colossian Christians. This is one of four Prison Epistles Paul wrote during his first imprisonment in Rome. The others are Ephesians, Philippians, and Philemon. According to Nelson, ‘the Epistle to Colossians was written between A. D. 60-62.’[7] Carson and Douglas also agree, “There is not much evidence for the date, and clearly a good deal depends on our conclusion about the place of imprisonment. If we think that Rome was the place, we will have a date in the early 60 or 61 A.D. probably, since after that Colossae was so devastated by earthquake that it is inconceivable that the destruction would not have been mentioned by any informed and compassionate writer.” [8]Paul was not the founder of their church. That honor fell to Epaphras, who was a native of the area and had labored for its evangelization (1:7).

For some reasons, the authenticity of Colossians as Pauline letters was questioned. For it is difficult to deny that the theological and parenetic content is significantly different from what we are accustomed to in all the undisputed Pauline. “But to me,” said C.F.D. Moule, “It seems impossible to doubt that Philemon and Colossians were written by St. Paul. At most, then, an original Pauline Colossians may have been interpolated by some writer other than St. Paul: this is the only real question.”[9]  James D.G. Dunn also states his opinion in this way, saying, “Having studied the text with the care necessary for a commentary of this scope, I have to confirm the strong likelihood that the letter comes from a hand other than Paul’s. He continues, saying, “At all events, whatever the precise circumstances of its composition, Colossians strongly suggests that the distinctions between a Paul who himself changed in style and developed in theology, a Paul who allowed someone else to interpret his thought and concerns, and a Pauline disciple writing shortly after Paul’s death but seeking to be faithful to what he perceived would be the master’s thought and concerns in the situation envisaged in the letter become of uncertain and diminishing significance.”[10] Sometimes, the author is referred to as Paul and Timothy, sometimes simply as Paul to avoid tedious repetition. However, traditionally St. Paul is in favor of the author of the Epistle to Colossians. The internal evidence also is satisfactory. Three times the writer calls himself Paul (1:1, 23; 4:18). D.A. Carson and Douglas J. Moo also rightly affirm, “There is no doubt that we have the text of the letter substantially as Paul wrote it. There are a few places where it is impossible to be sure of the right reading, but they do not affect the sense as whole.”[11]

Cultural Context of the Epistle

Colossae had had a notable history, but with certain changes in the main road the traffic and trade went more and more to the rival cities, Laodicea and Hierapolis. At this time it was a apparently merely a country village. It was about 10 miles southeast of Laodicea, and Hierapolis was 6 miles north of Laodicea. The people were mostly native Phrygians and Greek colonists. There were also a considerable number of Jews in that section of the country. Antiochus the Great (B.C. 223-187) had transplanted two thousand families of Jews from Mesopotamia and Babylon to the provinces of Phrygia and Lydia, and many lived in this region at this time. According to Henry C. Thiessen, “It is to this people that the Epistle to the Colossians was written.”[12]

Purpose of Writing

Paul’s purpose of writing this epistle, according to Walter A. Elwell and Robert W. Yarbrough, was twofold reason for writing: “One is to assure the Colossians, Loadicians, who are supposed to receive a copy of the letter, too (2:1; 4: 12) of his interest and care. He wasn’t them to be fully receptive to Christ in their midst. The second reason involves false teaching and teachers who may be misleading some in the Church. Their arguments sound impressive but are based on “human tradition and the basic principles of this world rather than on Christ (2:8).”[13] Henry C. Theissen called them as, ‘who ignored the provision of full deliverance from sin and from legal prescription made in Christ.’[14]This is the reason Paul warns the Colossians against the ‘philosophy and vain deceit’ of the false teachers that had come to Colossae because false teachers were not giving the person and work of Christ proper interpretation or emphasis in Colossae. The false teaching also contained a philosophic appeal (2:8), and there were elements of Judaistic ritualism and traditionalism present (2:8, 11, 16; 3:11). There was an emphasis on ascetic self-denial and apparently the idea that only those with full knowledge of the truth as taught by the false teachers could understand and experience spiritual maturity (1:20). Therefore, Paul’s great purpose, according Nelson, was ‘to set forth the absolute supremacy and sole sufficiency of Jesus Christ.’[15] Warren W. Wiersbe also utters the purpose of Paul’s letter to Colossae in a very simple sentence, saying, “Because a crisis had occurred that was about to destroy the ministry of the Church.”[16]

Literary Style or Genre

Colossians falls under the category of “Prison Epistles”—the four Prison Epistles such as Philippians, Colossians, Ephesians, and Philemon, were the product of this period from A.D. 56 or 57 to A.D. 60 or 61. Some critical questions have been raised concerning them. Were they written at Caesarea, or at Rome? Are they all genuinely Pauline? What was their destination? “There is no doubt,” Merrill C. Tenney said, “that they were written during the period of imprisonment, for all of them make reference to Paul’s bonds (Phil. 1:12, 13; Eph. 3:1; 4:1; 6:20; Col 1:24; Philem. 1). Probably the traditional view that they were written from Rome is correct, for the allusions to Caesar’s household (Phil 4:22) and to the Praetorian Guard (1:13) would apply better to Rome than to Caesarea. He seemed to be in a center of travel, where his friends came and went with ease, which would be much more characteristic of Rome than of Caesarea.”[17]

Theological Argument

First head is the absence of important Pauline concepts and the presence of concepts of which Paul makes no use elsewhere. Pauline terms such as justification, law, salvation, and righteousness are absent. However, according to Carson, Douglas J. and Morris, “There was no need for the use of every Pauline concept in every letter.”[18] Actually this argument may be used in favor of Pauline authorship. Second head is that this letter refers to cosmic aspects of Christ’s person (1:16-19) and to his headship over the church, viewed as his body (1:18; 2:19). It is also suggested that 1: 15-20 is the adaptation of a pre-Christian hymn. Therefore, this letter is no real objection, for if a pre-Christian writing has been adapted, this could just as easily have been done by Paul as by an imitator. However, the development in Colossians is real, but it is not divorced from its roots in earlier Pauline writings. Some theologians affirm that Paul has the idea of the church as a body in a number of writings (Rm 12:4-5), the concept is developed in I Cor 12). It is but a step from this to the idea that Christ is the head of the body. We cannot judge such objections as these decisive.[19]

Hermeneutical Challenges: On the term, “AjpolrwsiV”

The Greek verb “lu;trw” which means ‘to obtain release by the payment of a price,’[20]occurs 99 times in the Greek translation of the Hebrew Old Testament, the Septuagint (LXX), where it translates 9 different Hebrew words. It translates the Hebrew root g’l [redeem, act as a kinsman] 45 times (e.g. Ex. 6:6; 15:13; Lev. 25:25). The primary meaning of the Hebrew root g’l is to redeem, act as a kinsman.

Five Basic Hebrew Roots for apolutrwsiV in brief

            (a) אצי - ‘yasa’- In the Old Testament ‘yasa’[21] mainly refers to physically going out or coming to another location with some exceptions of more figurative meanings such as release from bondage (Exodus 21:2-5; Lev. 25:54).[22]

            (b) צשי - ‘yasah’ –The OT understanding of the root ‘yasah’ in general implies ‘bringing help to the people in the midst of their trouble’ rather than ‘rescuing them from it.’[23]

            (c) לענ-‘nsl’ –The verb ‘nasal’ occurs manly in hiphil stem and mostly with God as the subject. In general, it designates the snatching away or freeing from the firm, grip of oppression.[24]

            (e) הדפ - ‘pdh’ –In the Hebrew Bible, the verb ‘padu’[25] with qal stem appears in cultic instructions about the redemption of first-born human beings and animals. ‘pdh’ designates a legal act of redemption from slavery by Yahweh. Yahweh’s ransom from the slavery of Egypt assures Israel of future help and also models proper conduct for future Israel.[26]

            (f) לאג - ‘g’al’or ‘go’el’ – the Hebrew root ‘gal’ means ‘to redeem, to deliver, to ransom,’[27] and its denominative geulah has the meaning of ‘right and duty of redemption.’ The verb is applicable to mean two realms namely ‘legal or social life and with regard to God’s redeeming acts.’ Yahweh commissioned Moses with a promise to redeem ‘g’al’ or ‘go’el’ Israel from the Egyptian slavery.[28]

The word ajgoraxw is also used several times which means ‘to purchase in the marketplace.’ Another word used is ‘ejxagorapw’ which means ‘removing someone from the slave market.’ The idea is that Christ set believers free from bondage to the law and from its condemnation (Gal 3:13). Redemption is viewed sinward; mankind was in bondage to sin and in need of release from bondage and slavery to sin.[29]

Conclusion: When we look from the redemption perspective, the Bible presents God as the redeemer/liberator at all occasions right from the creation. Liberation theology focuses on God’s salvation as liberative act of God. The redemption and liberation of the Hebrew from slavery and the life and death of Jesus are the basic and prototype for the contemporary human struggles for liberation. The church as the representative of God’s community must join in solidarity with the oppressed against the oppressors. This is an act of showing God’s participation in the human struggle for redemption, liberation and justice. We are the redeemed and liberated community and so we should work for the redemption and liberation of oppressed people who are in our nation and the whole universe.

Establishing the Text: selective words are from verses 20 and 22

Verse 20

Word Variants	Papyri	Unc	Min	Lect.	Old Latin	Vulg.	Syriac	Coptic	Arm.	Georg.	Eth.
δι’ αυτου	1	6	10	1			2	1
Omit		7	12	4

Conclusion: The reason of omitting will be simply because of “repeating the word so many times though it is clear for the reader” or “Similar ending lines: Skipping another ending.”

Verse 22

Word Variants	Papyri	Unc.	Min.	Lect.	Old Latin	Vulg.	Syriac	Coptics	Arm.	Georg.	Eth.
αποκτηλλαξεν απεκτηλλαξεν		8	18	1		1	2		1	1
Απηλλαξεν			2
αποκατηλλακται			1
αποκατηλλαγητε	1	1
αpοκατηλλαγεντεV		3			3		1

Conclusion: It is assumed that the scribe intentionally change the word to make the text clearer.

Grammatical Analysis

We give thanks to God the Father, our Lord Jesus Christ,

            Always through all prayers

                        We have, in whom,

·         Redemption

·         the forgiveness

                                                of sin.

                        He is,  

·         the image of God

·         first born of all creation

that by him all things were created

·         in the heavens and

·         on the earth

·         the visible and invisible or

·         the thrones or the dominions

·         the rulers or the authorities

all things were created, through him and by him

He is,

·         before all things,

·         everything has been sat together, in him.

And He is,

·         from the beginning

·         the head of the body of the church

·         first-born from the dead

so that he become above all else in everything.

 (Having made) through the blood of his cross,

·         by him whether the things on earth or

·         the things in the heavens

so that all things took pleasure to life in fullness

            and all things to reconcile

·         by him and

·         through him

sometimes, you being separated and enemy in mind by the evils work, but now he has reconciled

·         in the body of his flesh

·         through his death

·         to present you

ü  holy

ü  unblemished

ü  blameless or reproach

in his sight

(which have been founded)

                        Indeed, if you remain in the faith and steadfast,

(Not removing away)

·         the hope of the gospel which you heard

(Proclaiming)              

·         to every creation under the heavens,

    I, Paul, was made a minister.

Validating of Universal Salvation: Jesus Christ—the Cosmic Person

Jesus is the source of and Sovereign of all lives.  The reason for His preeminence in the new creation is His work of reconciliation. God’s ultimate purpose in Christ’s work was to reconcile all things to Himself. The Cross made reconciliation possible. Christ’s death has dealt with the defilement sin caused as well as with its guilt. He reconciled all things in heaven to Himself in the sense of bringing them into subjection to His will.[30]

The Cosmic Christ in the Fourth Gospel

John sets God’s redemptive work in the cosmological context of the eternal existence of the Logos incarnate, is not only for human beings but also for all other living things—plants, trees, birds, fishes, animals, reptiles, etc.[31] God reveals himself through the Logos not only in creation, but particularly in the world (Cosmos), which he created for human beings to dwell in. The Logos has salvific or saving effect in the sense that the light of life purges away the evil (1: 5b) and gives life to every human being who will receive it (1: 9-12a). Thus, for John, the Logos revealed himself not only in creation, but also in the scripture (cf.5: 39, 46-47), not necessarily in the Jewish scripture alone, but even in the scriptures of all religions, which perceive god as light. However, the perfect illumination of the Logos can ultimately be understood only by means of the incarnation and the revelation in Christ.[32]

Paul Understanding of Cosmic Christ

Eph. 4: 1—6: 20, if we study these passages, we can find the gospel of cosmic reconciliation and unity in Christ. Paul wishes the universal church is called to grow as a unified body (vv. 15-16), from the union already given in Christ (2: 11-12) towards the full union with Christ in cosmic harmony that will characterize the passing of this age, and the appearance of the new creation (vv. 13, 15). And each Christian has a vital part in this (vv. 7, 16b) in accordance with the grace given by the ascended and liberation Christ (vv. 8—10). And Paul wishes his readers to understand that their revelation of the gospel of cosmic reconciliation is the one that should continue to shape and unify the church and its teaching.[33]   

Col. 1: 15—20 “Jesus Christ, the Lord in creation and reconciliation”

a.      1: 15—17 Lord in creation: - The image of the invisible of God indicates that the very nature and character of God have been perfectly revealed in Jesus Christ; in him the invisible has become visible. No one has ever seen God, but God the only Son has made him known (Jn. 1:18). Humanity as the climax of creation was made in God’s image (Gn. 1: 26-27). Form all eternity Jesus, in his very nature, has been the image of God. The English word image may suggest a copy that is less than perfect; the Greek original, which is a term of revelation, does not imply this. Jesus, who is perfectly like the Father, reveals who he is in all his goodness (Pr. 8: 22).  If a person wants to know what God is like then he or she should turn to the Scriptures and find out all about Jesus, for he shows us perfectly what the Father is like. And he is the firstborn over all creation.  In the Old Testament “firstborn” occurs 130 times to describe one who is supreme or fist in time. It also refers to one who had a special place in the father’s love: so ‘Israel is my firstborn son’ (Ex. 4:22). Although ‘firstborn’ can speak of one who is the first in a series (v. 18; Rom. 8: 29), this cannot be its significance here; the context makes it plain that Jesus is not the first of all created beings for he is the one by whom the whole creation came into being (16). Unfortunately the English word “firstborn” does not draw attention to this notion of supremacy or priority of rank. As the firstborn Christ is unique, being distinguished from all creation (Heb. 1:6). He is both prior to and supreme over that creation since he is its Lord. (v. 16), Christ’s unique position over creation is then explained: For by him all things were created. He clearly cannot be part of the creation itself since all things have been made by him. The passive were created indicates that God is Creator, while by him suggests that Christ is the instrument. All things is expanded in a parallel sentence to things in heaven and on earth, visible and invisible. Then, with special reference to the false teaching at Colosse, Paul stresses that even the spiritual powers and authorities, whether good or bad, are all subject to Christ as Creator. The teaching of Christ is the ultimate goal of all creation, all things were created for…him has no parallel in the Jewish Wisdom Literature or indeed any other Jewish source. (v.17), because Jesus exists before all things, one could not rightly say, as Arius did: “There was once when he was not.” As the Pre-existent one (Jn. 8: 58) Jesus is Lord of the universe. Therefore, all men and women, whether they recognize it or not, are totally indebted to the Lord Jesus as Creator and Sustainer. Those who have not honored him or given him thanks (Rom. 1: 21) are urged to repent and turn to him in faith.

b.      1: 18-20 Lord in reconciliation: - The climax of the paragraph comes with the references to reconciliation and peace making through Christ’s death. The opening words of the paragraph had stated that all things had been created in, through and for Christ. He is their Lord in creation. What is not spelled out, however, is what has happened to all things since creation: the harmony of the cosmos has suffered as serious breach, needing reconciliation (Gn. 3). It was God’s good pleasure to reconcile all things through Christ (II Cor. 5:19). Heaven and earth have been brought back to the order for which God made them. The universe is under its Lord, and cosmic peace has been restored.[34]

Griffiths Understanding of Cosmic Christ

According to Griffiths, God reveals Himself mainly in two ways: i) through cosmic or universal revelation,[35] and ii) though historical revelation. Cosmic revelation is “God’s revelation in nature or creation, and in the soul or the conscience,”[36] and historical revelation is God’s revelation through acts in History.[37]

Griffiths argues that to consider Jesus as the Cosmic Person is very scriptural. This is because, while Jesus was aware of a very special relationship with God as “Son to the Father,” he never called himself or identified Himself with God. The two figures that he chose to identify himself with were the ‘Son of Man’ and the ‘Suffering Servant of Yahweh.’ By calling himself Son of Man, Jesus implies i) that he is a an among human beings; ii) that he is the one who is to come at the end and iii) that he is the primordial man or the heavenly man prior to all creation, that is, ‘the Ancient of Days’ of the Book of Enoch. By identifying himself with the Suffering Servant of Yahweh he presents himself as the representative man who gives his life as a sacrifice for many. These ideas are further developed by John and Paul who affirm Jesus Christ as the Word of God, the Image of God, the Cosmic Person, the one in whom all things were created and in whom all things hold together (Col. 1:16-17). This Cosmic Person, the Archetypal man contains within himself the whole universe and all humanity. He is the Cosmic Person, who is recognized as the Lord of creation. According to the Christian understanding he is that archetypal Son of Man, the supreme Person, who took flesh and was manifested in Jesus Christ. The understanding is then that from the original ground springs this eternal Word, this Wisdom, this image of the Godhead, containing the archetypes of all creation in himself and uniting the whole creation in one. While it is true that the concept of the Cosmic Person is common to many religions it is also to be noted that there are differences between them. Thus, in Christianity the Cosmic Person becomes incarnate in Jesus and that revelation is final, whereas the cosmic Person in Buddhism manifests himself in many Buddhas and Hinduism through many Avataras, which are mostly mythical.[38] For Griffiths, Jesus Christ is unique because he is the historical incarnation of the Word of God; and he universal because his life, death and resurrection has restored the harmony between God, human beings and the Cosmos and thus has changed the history of humankind.

The Universal Christ

Panikkar[39] assumes that the universal salvific will of God is present and active in all religions and that while there is no salvation outside Christ, Christ is at word in all authentic religions through their sacraments: Christ is the universal redeemer. There is no redemption apart from him. Where there is no redemption, there is no salvation. Therefore any human person who is saved—and we know by reason and by faith that God provides everybody with the necessary means of salvation—is saved by Christ, the only redeemer. This amounts to saying that Christ is present in one form of another in every human being as he journeys towards God.[40]

Christ is not only the historical Jesus; Christ is more than Jesus, both in form and meaning. This is true even in the traditional Christian doctrine of Christ. In it, “He is not only the historical redeemer but also the unique Son of God, the Second Person of the Trinity, the only ontological –temporal and eternal—link between God and the World.” In addition, Christ as, ‘risen Jesus” is also more than Jesus of Nazareth when the church speaks of ‘the real presence of Christ in the sacraments.’ If Christ were ‘a mere reality of the temporal and social order, which existed at a certain time in history and had a certain place in geography, the whole of the Christian faith would collapse.  According to Col.1: 15ff, Jesus Christ reveals the invisible image of God visible and it is in, through and for him that everything was made, everything exists, the beginning and the end. Therefore ‘it is the Son properly speaking—and the Son was manifested in Christ—who is the Divine Person, the Lord.’ And ‘Christ—Known or Unknown’ makes religion possible. Even by definition Christ is ‘the unique link between the created and uncreated, the relative and the absolute, the temporal and the eternal, earth and heaven, the only mediator.’ Panikkar says that Christ the “Only Mediator” is present and active in all authentic religions, ‘whatever the forms or name.’ Christians give the name ‘Christ’ and other religions may rightly give other names. From this we may surmise that the Son has inspired not only the prophets of Israel but also the sages of Hinduism, and that he has been present in all the endeavors of man, for we are certain that ‘upholding all things by the word of his power’[41] he has never forsaken his World. The logos (logoV) is the ‘Firstborn of truth and was with the Absolute form the beginning.’[42] Therefore, people belonging to different religions and having seemingly “confliction interpretations” may still be pointing towards identical or “complementary” aspects of the same Transcendent Mystery. Panikkar uses the symbol of the rainbow to denote the nature of the possible harmony that may exist.

Conclusion: Whether this hypothesis is valid or not will be known only when the dialogue encounter among religions takes place at the level of their different Christ-symbol. Such a meeting does take place on the common ground of the Mediator principle, but not on the ground of the name, which Christian faith gives to it.[43]

Word Studies: On ‘PrwtotokoV’ and ‘AjlutrwsiV’

An analytical study of the term “prwtotokoV”

Classical Usage (900 B.C—300 B.C): Plato (400 B.C.) uses prototokoV in the active sense: “And if I abstract and expose your first-born, because I discover upon inspection that the quarrel with me on that account, as the manner of women is when their first children are taken from them” (Theaetetus. 151c) A similar symbolic use is found in 161a. See also Theocritus 5.27 (280 B.C.), Aristotle HA 546a12, 564a30 (347 B.C.).[44]

Hellenistic Biblical Usage (LXX Usage) (250 B.C—131 B.C): -The word, “prwtotokoV,” simple means “first-born.” In LXX, it is used usually for in favor to legal “enactments or genealogies.” Philo often uses prototokoV as adjective and noun both of men and animals, almost always on an OT basic. The idea of first-born is very much to the force in Philo. This is the reason why he four times calls ‘the logoV prwtogonoV but never prototokoV.’[45] The word “prototokoV” is used approximately 130 times in the Septuagint (LXX). About 70 of those instances will be found in the genealogical lists of Genesis and Chronicles, and here it retains its literal meaning of “first-born.”[46] The Hebrew word “bekor” is consistently translated by “prototokoV” in the LXX. It must be remembered that the “bekor,” the first-born, was entitled to the double portion (Deuteronomy 21:17), to the blessing (Genesis 27), and to special treatment (Genesis 43:33).[47]An etymological study of “bekor” reveals that it is not related in its root meaning to either the ideas of “protoV” or “tokoV,” and hence the meanings might have become, “detached altogether from the idea of birth or the whole question of origin.”[48]

Non-Hellenistic Sources (papyri) (330 B.C—100 A.D): -Deissmann cites a pagan, undated sepulchral inscription from Trachonitis: “I am a priest by the rites of the firstborn.” Also Deissmann refers to Christian epitaph from Rome of the 2nd or 3rd Cent. A.D. that mentions a firstborn “sun-child” (one born on Sunday) who died at the age of 2 (LAE, p.91, 92). A Sacrificial decree of c. 200 B.C. (in Sylloge Inscriptionum Graecarum. ed. W. Dittenberger, Leipzig,1888-1901. 615) mentions “`un enkumona prototokon” (M-M, p.557).   Michaelis, however, disagrees that it means “firstborn,” saying the proper translation is “a sow which is pregnant and giving birth for the first time” (TNDT, 6:871).

New Testament Usage (First Century A. D): -The word under consideration is “prototokoV.” It is made up of two words, “protoV,” meaning first,[49] and “tokoV” from “tiktw,” “to give birth.”[50]There is little evidence that the word “prototokoV” was used extensively before the time of the Septuagint.[51] Its basic meaning is ‘the first one born,’ ‘the first born child.’ However, it must be examined in its context to determine its true meaning. In the New Testament, the word “prototokoV” is used a total of eight times. Six of these instances are in the singular and refer to the Lord Christ, and two are in the plural form.[52] These passages are: Luke 2:7, Romans 8:29, Colossians 1:15 and 1:18, Hebrews 1:6, 11:28, 12:23, and Revelation 1:5. The first passage, Luke 2:7 of the Christmas narrative, refers to the basic meaning of the word as it is used in the genealogy lists of the Old Testament. The other references, however, take on a far greater meaning.

In the New Testament usage, the emphasis is placed not on the “tokoV” but instead upon the “protoV.” The word stresses superiority and priority rather than origin or birth. The Bauer, Arndt, Gingrich, Danker Lexicon says, “This expression...is also used in some instances where it is uncertain whether the force of the element “tokoV” is still felt at all...Col. 1:15.”[53]

Conclusion

Fritz Reinecker and Cleon Rogers refine, “The word emphasizes the preexistence and uniqueness of Christ as well as His superiority over creation. The term does not indicate that Christ was a creation or a created being.”[54] Lightfoot also says, “God’s first-born, is the natural ruler, the acknowledged head, of God’s household.”[55] Since Jesus existed before all created things, He must be uncreated. Since He is uncreated, He is eternal. Since He is eternal, He is God. Since “He is God,” affirmed by Kenneth Wuest, “Jesus cannot be one of the emanations from deity of which the Gnostic speaks ... In the second meaning we see that He is the natural ruler, the acknowledged head of God’s household ... He is Lord of creation.”[56]

An analytical study of the term “apolutrosiV”

Classical Usage (B.C. 900—B.C. 300): In classical Greek, comes in plural lutra or lutrw:, “to receive ransom for someone,” or “to give ransom for someone.” (TDNT)

Hellenistic Non-Biblical Usage (B.C. 300—A.D. 100): None

Hellenistic Biblical Usage (the LXX—B.C. 250—B.C. 131): In Septuagint the word is very common, occurring more than 65 times. It is constantly used of ‘God’s redeeming the Israel from the slavery of Egypt’ buying back the first-born for the special service of God.’ The Greek verb “lutrw:” occurs 99 times in the Greek translation of the Hebrew Old Testament, the Septuagint (LXX), where it translates 9 different Hebrew words. It translates the Hebrew root g’l [redeem, act as a kinsman] 45 times (Ex. 6:6; 15:13; Lev. 25:25). The primary meaning of the Hebrew root g’l is to redeem, act as a kinsman. A kinsman is responsible for playing his part in maintaining family honor and preserving the family possessions, and from this there arises various obligations. This is especially so when one of the family has been killed by an outsider. Num. 25:19, Deut. 19:6, 12; Joshua 20:3.

New Testament Usage: This Greek noun apolutrosiV is a compound word composed the Greek preposition “apo” [from] and “lutrosis” [loosing or deliverance] and means “loosing from” or “deliverance from.”  The word occurs three times in NT and it is great used. It is ‘redeeming’ ‘buying’ or ‘special reference to ‘redemption from sin.’ Barclay states as, ‘A new friendship of friendship.’[57] In the Greek New Testament the words that are translated into English as “redemption” are “apolutrosiV” and “lutrosiV.” The word “apolutrosiV” occurs 10 times in the Greek. The other Greek word “lutrosiV” occurs three times in the Greek New Testament and is twice also translated “redemption” (Luke 2:38; Heb. 9:12) and once as “redeemed” (Luke 1:68) in the King James Version.

Conclusion: Slaves market was widespread those days in NT times. So, to buy a slave at the slave market could be called as “to redeem,” (ajgoravxw:) The context of the verbs translate “to redeem” is not the law court but the slave market and has nothing to do with “paying the penalty.” But a ransom is given instead or in place of those who are to be redeemed or delivered; it has nothing to do with a substitute paying the penalty of sin to satisfy the justice of God. The redemption of Israel from bondage in Egypt has nothing to do with a substitute paying the penalty of sin; and neither does the redemption in Christ Jesus by His death [His blood] have to do with a substitute paying the penalty of sin, but with delivering us from bondage and freeing us from the slavery of sin.

Textual Discussion: Simple Commentary on the Following Verses

Passage: Col 1:15-23

v15. And he is the image of the invisible God, the firstborn of all creation.

v16. For in him all things were created, both in the heavens, and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him.

v17. And He is before all things, and in Him all Things hold together.

v18. He is also head of the body, the church; and He is the beginning, the first-born from the dead; so that He Himself might come to have first place in everything.

v19. For it was the Father’s good pleasure for tall the fullness to dwell in Him,

v20. and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

v21. And although you were formerly alienated an hostile in mind, engaged in evil deeds,

v22. yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—

v23. if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.[58]

vv. 15-17. Image (ejikwvn) of God, according to Tychicus and Onesimus, “reflects upon the Adam-Christ typology (Gen 1:27; Ps 8; Heb 2:5-18), in which Christ is viewed as the first true man who fulfills God’s design in creation.”[59] Thus to be in the image of Christ is the goal of Christians (Rom 8:28). And word ejikwn (image] is used repeatedly by Philo, as a description of the logoV.[60]The work ‘image’ should be understood in a higher position as Curtis Vaughan rightly affirms, “In regard to deity, Christ is ‘the image of the invisible God” (2 Cor 4:4). In interpreting this statement, we must not understand the apostle to be teaching that Christ is the image of God in a material or physical sense.”[61] The true meaning must be sought on a level deepen than this.

Ejikwn, the Greek word for ‘image,’ expresses two ideas. One is likeness, a thought brought out in some of the versions (e.g. Moff., Am. Trans., Wms., and Knox). Christ is the image of God in the sense that he is the exact likeness of God, like the image on a coin or the reflection in a mirror (Heb 1:3). The other idea in the word is manifestation. That is, Christ is the image of God in the sense that the nature and being of God are perfectly revealed in him (Jn 1:18). Therefore Paul can boldly say that we have “the light of the knowledge of the glory of God in the face of Christ” (II Cor 4:6).

The term prwtotokoV, as I have dealt above, ‘first-born’ is used of Christ, may denote either priority in time (Moff., Am. Trans.) or supremacy in rank (NIV). In the present passage perhaps we should see both meaning. Christ is before all creation in time; he is also over it in rank and dignity. That could have been the reason ‘prwtotokoV’ was interpreted by the Arians to mean ‘first of a kind,’ i.e., Christ was the first creature. The word can have this meaning (Rm 8:29), but such a reading is not consistent with Paul’s theme, which here stresses a Messianic priority and primacy (Ps 89:27), Christ is ‘chief’ because in him—the sphere of his domain or perhaps through his instrumentality—the created order came into being (Jn 1:3), and for him it exists. However, the major stress, according to Curtis Vaughan, seems to be on “the idea of supremacy.”[62] Verses 16-17 have stated the essential reason for Christ’s Lordship over creation, namely, that he is its creator. Christ is ‘before’ all things means primarily that he is before all in time; however, the statement is general enough to include also the notion that he is ‘above all’ in rank. The thought is similar to that of the earlier expression, ‘firstborn over all creation’ (v.15b). He is, as Lightfoot says, “the principle of cohesion” who makes the universe “a cosmos[63] instead of a chaos.”[64]

v. 18. The terms—“head, beginning, first-born,” are very important. They express the pre-eminence of Christ in the new creation, which has its birth in his resurrection (I Cor 15:22). As Curtis states, “to be the “head” of the church is to be its sovereign, its Chief, its Leader.”[65] It is he who guides and governs it. The “he” is emphatic, the meaning being that Christ alone—Christ and no other—is the Head of the church. Since Christ is the “head and body” of the church, it is not merely a ‘society’ but is defined in terms of its organic communion with Christ.

The terms “beginning (ajrchv)” may be interpreted in any one of these ways: as referring to (1) supremacy in rank, (2) precedence in time, or (3) creative initiative. There is, of course, truth in each of these, but it seems, as Curtis Vuaghan says, “best to see in Paul’s word the idea of creative initiative. The meaning then is that Christ is the origin and source of the life of the church, the fount of its being.”[66] And this beginning, according to T.H.L. Parker, is not only the pre-existence of state but the beginning of the second and new creation, for the former had fallen in the ruin of the first man. Therefore, He is rightly called the beginning.”[67] He also continues, saying, “Jesus Christ is called the first-begotten from the dead, not only because he was the first to rise again, but because He has also restored life to others, as He is elsewhere called the first fruits of them that rise (I Cor 15:20).”[68]

v19. As the present cosmos was created in and through Christ, so also is the new creation. Both are inclusive, in Paul’s mind, of far more than mankind. Yet the fullness (ple:ro:ma) of all dwells in Christ. It has been suggested that (ple:ro:ma) means here, as in later Gnostic usage, the totality of cosmic powers who mediate redemption to men; all these, says Paul, in opposition to the Gnostic teaching, belong to and reside in Christ. Paul declares that Christ is not just one of many divine beings. He is the one Mediator between God and the world, and all, not part, of the attributes and activities of God are centered in him.

vv. 20-23. Christ as Reconciler—It is primarily mankind and all things in the cosmos (Isa 11:6-9; Rm 8:19-23) that are in view. The fact that God through Christ will reconcile the universe was equated by Origen with universal redemption. Whether the meaning here is ‘reconciled to God’ or “in Christ” that is, brought into a unity that has its goal in Christ, is not certain. The Colossians, were reconciled through redemption, but Col 2:15 suggests that other evil beings and powers are ‘reconciled’ through defeat and destruction. For some the cross is ‘a savor of death unto death (II Cor 2:16). More likely, however, the phrase “and through Him to reconcile all things to Himself” refers, G.K. Beale affirms, “to Christ as God’s tabernacling presence on earth through whom God reconciles believers to himself. When people believe in Christ and are identified with him, they enter into the temple of God’s presence and are “reconciled” there with him and have peace.”[69]

Body of his flesh and present have sacrificial connotations (Rm 12:1, 2) and accent the believer’s identity with Christ in his death. If you continue, to ‘continue’ is menw:, “to persist in, adhere to, stay at or with, abide by.” Expositors say, “Grounded” refers to the firm foundation. Those Colossians who were saved, had been placed on the foundation, the Lord Jesus, with the result that they were grounded on Him. As Kenneth states, “that is what happens to a sinner who puts his faith in the Lord Jesus.”[70] Therefore, the Colossians are challenged to hold fast to the apostolic gospel they had heard; to ground their faith in Jesus Christ who is the foundation.

Summary

The passages talk about the supremacy of Jesus Christ. He is pre-existing being and the invisible image of God the Father, who fulfills the task assigned to save the fallen humanity, to give the peace and reconciliation from God. He is the owner of all authorities, powers, and dominion over all the heavens and the earth, and the death. He has the rights in everything. The reason why God sent his son is to offer reconciliation to the fallen humanity so that the sinners may stand firm in faith which is grounded on Jesus who is the foundation of the whole universe. That good news must be brought and proclaimed to the world. Therefore, Paul was chosen as one of his ambassadors he himself testified it, into a fallen, lost world, bearing unbelievably good news. People everywhere are hopelessly lost and doomed, cut off from God by sin. But God has provided the means of reconciliation through the death of His Son. Our mission is to plead with people to receive that reconciliation, before it is too late, as John MacArthur says, “every believer has been given the ministry of proclaiming the message of reconciliation: God gave us the ministry of reconciliation, and he has committed us the word of reconciliation.”[71]

Synthetic Commentary

After reading and studying this passage, I would like to make the basic outline of this section as follows:

§  Christ’s Supremacy in creation (vv. 15-17)

§  Christ’s Supremacy in the Church and in redemption (vv.18-20)

§  Christ’s redemptive work applied to the Colossians (vv.21-23)

Christ is Lord of all creation and the Savior and Lord of the Church and the whole universe.

The word ‘Supremacy’ is a key word which can mean ‘take precedence’ or ‘be pre-eminent.’ As it is mentioned about, Christ can be either priority in time or supremacy in rank. However, the idea goes, according to Pauline thought, with the second idea of higher in rank. Christ is ‘chief’ because in him—the sphere of his domain or perhaps through his instrumentality—the created order came into being (Jn 1:3), and for him it exists. However, the major stress, according to Curtis Vaughan, seems to be on “the idea of supremacy.” Christ is the Lord over creation, namely, that he is its creator. Christ is ‘before’ all things means primarily that he is before all in time; however, the statement is general enough to include also the notion that he is ‘above all’ in rank. He is the creator of ‘Cosmos but not Chaos.’

God is, naturally, invisible. He is unfathomable and incomprehensible for He is infinite being. The finite being cannot see, know, understand, and measure up fully about God. But Christ made the invisible God visible. That simply means ‘representation’ or ‘manifestation.’ So Christ as God’s image means not so much that he is the copy of God as that he is the embodiment of the divine in the world of humanity. In other words, the term tells us what Christ does (to reveal God) rather than what he is in himself.

As we live a world of ideas and ideology, the skeptics and the New Age philosophies search their own way of religions. The Hindus, Muslims and Buddhists are also searching and turning their ways to find out the real peace, truth and reality. They reject the Christian beliefs but searching for inner peace through meditation or yoga. The gospel must be proclaimed in those people so that they may recognize their creator and see God in their own image. The situation was happening also in Colossae because of heresy and false teachers. But Paul was the person who proclaimed the good news to warm the young church in Colossae. We are made in the image of God but the tragedy of human life is that we deny this image. We create God in our own image or that of creation itself. The Bible condemns this as idolatry. It is an abomination to God. Therefore, we must know our owner in whose image we have been created.

Paul adds that Christ is ‘the first born of all creation’ which is most misunderstood even in Christendom. Early Church father, Arius, a presbyter, also misinterpreted this word which made the whole Christendom in chaos. His teaching was condemned in A.D. 325 in Nicaea and he and his followers were also ex-communicated by the Church. Here, Paul takes the word prototokoV to affirm Christ’s exultation and deity. He is the first-born son because he is begotten of the Father and as Son he is Lord of all creation. He is the first-born in both time as pre-existent Son and in rank as the one who as Son is supreme over all creation. The denial of the deity Christ takes another form in Islam. Muslims uphold Jesus as a special prophet of Allah. Christians accept the deity of Christ by faith, confirmed by their own experiences of him as Savior and Lord.

The phrase all things is repeated four times. The four denote supernatural powers, which in Jewish thought would be conceived of as angels and in Greek philosophy as gods, or spiritual powers. They are variously translated as ‘rulers’ and ‘authorities’ or ‘powers.’ All of them have been brought into existence by the creative act of God in Christ. Their scope is cosmic, in heaven and on earth. Many theologians have referred to Christ as ‘the cosmic Christ’ and the teachings contained in these words as ‘cosmos Christology.’ God’s supremacy over both good and evil has long been an unsolved problem, for the Church and for religion in general. He created and sustained all things so now all things are reconciled to God through him. Jesus Christ is the author of salvation. He is redeemer and liberator. He made reconciliation in order to save the fallen humanity. Here redemption is not the abstract world-soul dichotomy that Stoics imagined it to be, but a human organism pulsating with life. Paul emphasizes that Christ is the head, the controlling centre of the body in this organic relationship. The body is totally dependent on the head as the source of life and for the harmony and co-ordination of its members. This dynamic relationship of head and body is important for Paul’s understanding of the Church. The church is the visible manifestation of the reign of God’s kingdom on earth in-so-far-as Christ is seen to be its head.

He is the beginning means more than beginning in time. It includes the idea of source or first cause, power or authority, the one that rules. Christ is the beginning in time and rank. He is the ‘creative initiative.’ And he reconciled all things, excluding evils. The goal of reconciliation is to make peace—peace with God, with one’s neighbor and with creation itself. Every religion and philosophy searches for inward peace and peace with nature. But in each case, peace is a negative quality signifying absence from pain, desire or selfish identity. However, the peace that God through Christ offers is life affirming. It comes through reconciliation and forgiveness and is a gift of God. It is not the reward of merit.[72] Therefore, it is believed that the hope of Asia lies not with the politicians and economists, but with the life and witness of the churches in each region of Asia.

At last, Paul was affirming his own apostolic authority and his deep affection for the congregation who he longs to see and to put their faith on Jesus Christ who is the foundation and the head of the Church.

Conclusion

Writing from Pauline epistles, is always a daunting task because he is profound in expounding and interpreting the gospel of Jesus Christ. However, as-so-far-as my observation and reading is concerned, this inspiring letter is a tract for our times and for our churches, whether they are witnessing and living for Christ in a secular society or in a society in which the church is a minority community under increasing pressure from political and religious powers. Paul has unveiled for us the subtlety and dangers of religious syncretism[73] and its divisive influence in the churches. He has also addressed the reality of the unseen spiritual warfare between the kingdom of God and the powers of demonic darkness. Paul also has repeatedly pointed out to the Lordship of Christ over all creation, over all principalities and powers, his triumph on the cross and his victory over death in his resurrection from the dead. Paul is a committed churchman in the sense that he loves the Church as the people of God, rejoices in their new life in Christ and their hope of heaven where Christ reigns because Christ redeemed all the sinners by making reconciliation and forgiveness. He is the Cosmic Person and pre-existence being. Paul also urges Christians to build up their faith on Jesus who is the foundation and the head of the church. Since reconciliation is offered, this good news of the redemption God must be proclaimed the church no matter the cause is. Paul is one of them, who is chosen to be apostle, ambassador for Christ, proclaiming the good news of God, he himself affirm his own apostolic responsibility.

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[1] Lightfoot, “The Churches of the Lycus,”Colossians and Philemon, Ed. Alister McGrath and J.I. Packer (Wheaton, Illinois: Good News Publishers, 1997), 17.

[2] F.F.Bruce, Paul: Apostle of the Free Spirit (Paternoster: Eerdmans, 1977), 407.

[3] Mark Bailey & Tom Constable, “Colossians: Supremacy of Christ,” Nelson’s New Testament Survey, Charles R. Swindoll and Roy B. Zuck., ed. (Nashville: Thomas Nelson Publishers, 1999), 423.

[4] N.T.Wright, Colossians and Philemon: Tyndale New Testament Commentaries (Grand Rapids: W.B. Eerdmans, 1986), 22.

[5] H. Koester, Introduction to the New Testament (Grand Rapids: Fortress, Vol. I., 1982), 164.

[6] Lightfoot, “The Churches of the Lycus,” Colosians and Philemon, Ed. Alister McGrath and J.I. Packer (Wheaton, Illinois: Good News Publishers, 1997), 30.

[7] Mark Bailey & Tom Constable, “Colossians: Supremacy of Christ,” Nelson’s New Testament Survey., 423.

[8]D.A. Carson and Douglas J. Moo and Leon Morris, “Colossians,” An Introduction to the New Testament (Leicester: Inter-Varsity Press, 2^nd edition, 2005), 522. Cf. Bo Reicke, Re-examining Paul’s Letters: The History of the Pauline Correspondence (Harrisburg: Trinity Press International, 2001), 76.

[9] C.F. Moule, “The Religious Thought of the Epistles to the Colossians and to Philemon,” The Cambridge Greek Testament Commentary: The Epistles to the Colossians and to Philemon (Cambridge: The University Press, 1962), 3.

[10] James D.G. Dunn, “Who Wrote Colossian?” The New International Greek Testament Commentary (NIGTC): The Epistles to the Colossians and to Philemon (Grand Rapids: W.B. Eerdmans Publishing Company, 1996), 35-39.

[11] D.A. Carson and Douglas J. Moo, “Colossians,” An Introduction to the New Testament (Leicester: Inter-Varsity Press, 2^nd edition, 2005), 525.

[12] Henry C. Thiessen, “The Pualine Epistle,” Introduction to the New Testament (Grand Rapids: W.M. B. Eerdmans Publishing Company, 1969), 232.

[13] Walter A. Elwell and Robert W. Yarbrough, “Setting and Purpose of Colossians,” Encountering the New Testament (Grand Rapids: Baker Books, 1998), 318.

[14] Henry C. Thiessen, “The Pauline Epistle,” Introduction to the New Testament ., 233.

[15] Mark Bailey & Tom Constable, “Colossians: Supremacy of Christ,” Nelson’s New Testament Survey., 423.

[16] Warren W. Wiersbe, Be Complete: How to Become Whole Person God Intends You to Be (Wheaton: Victor Books, 1981), 9.

[17] Merrill C. Tenney, “The Pauline Imprisonment,” New Testament Survey (Grand Rapids: Wm. B. Eerdmans Publising Co., 1962), 314.

[18] D.A. Carson and Douglas J. Moo and Leon Morris, “Colossians,” An Introduction to the New Testament., 333.

[19] D.A. Carson and Douglas J. Moo and Leon Morris, “Colossians,” An Introduction to the New Testament., 333.Cf. Edmund P. Clowney, “Interpreting the Biblical Models of the Church: A Hermeneutical Deepening of Ecclesiology,” in Biblical Interpretation and the Church, ed. D.A. Carson (Exeter: Paternoster, 1984), 64-109.

[20] Fritz Rienecker, A Linguistic Key to the Greek New Testament, ed. Cleon Rogers (Grand Rapids: Zondervan, 1980), 655.

[21] The Hebrew root ‘yasa’ in Gal stem means ‘go out, come forth, proceed, come forward; hiphil- ‘cause to go forth, to come forth, bring forth, produce; hopael- ‘be brought for the, conducted.. Etc… the use of ‘yasa’ is to describe Yahweh’s act of liberation begins with the book of Exodus. Yahweh acts as a warrior in order to liberate and set the oppressed people free. See F Brown, S.R. Driver and C.A. Brigg, Hebrew English Lexicon of the Old Testament (eds.) (Oxford: Clarendon Press, 1976), 442. Yasa can be also ‘to bring out and to bring up,’ ‘go or come out,’ ‘march out,’ and in a technical sense ‘emancipation,’ ‘to lead out.’ Thus bringing out of the house of bondage means that Yahweh causes the Israelites to go up, or go out of the land of Egypt. The deliverance from Egypt is seen as an activity of Yahweh. See Joseph Kandathil, “Oppression/Liberation Experience of Israel in Exodus,” Jeevadhara (ed.) by Felix Podimattam, Vol. XVII No. 102, Nov., 1987), 443-444.

[22] F Brown, S.R. Driver and C.A. Brigg, Hebrew English Lexicon of the Old Testament (eds.) (Oxford: Clarendon press, 1976), 442.

[23] The term ‘yasah’ in Niphal means ‘to be helped, or be victorious;’ Hiphil- ‘help, deliver, save, come to one’s aid, bringing victory,’ and the nominative form Yeshua- means ‘help, salvation, deliverance, safety, victory,’; See F Brown, S.R. Driver and C.A. Brigg, Hebrew English Lexicon of the Old Testament (eds.), 447.

[24]The Hebrew term ‘nasal’ with the niphal stem means ‘be rescued; piel- ‘take away, plunder; hiphil- ‘to rescue, save snatch away, pull out, give up; hopael- ‘be saved, pull out; hithpael- ‘remove, give up; and the nominative ‘hassala’ means ‘deliverance’. Yahweh says to Moses that Israel will plunder the Egyptians (Ex. 3:22, 12:36). See F Brown, S.R. Driver and C.A. Brigg, Hebrew English Lexicon of the Old Testament (eds.), 664.

[25] It simply means redeemed or purchased land. F Brown, S.R. Driver and C.A. Brigg., 804.

[26]The word ‘pdh’ in the qal stem denotes ‘ransom, redeem, deliver; Hiphil- to let ransom and the nominative also has the meaning ransom or redemption.

[27] Deliverance or redemption is needed not only form outward enemies. Often the enemies are the wicked in Israel itself, the rich and the rulers who oppress the weak and the poor. Though the verb used is nasal, RSV renders it ‘rescue’ which otherwise is used to render the verb ‘Palat.’ However in Ezk. 34: 27 of the same chapter nasal is again translated as ‘deliver.’ See Joseph Kandathil, “Oppression/Liberation Experience of Israel in Exodus,” Jeevadhara (ed.) by Felix Podimattam., 444.

[28] See F Brown and others, Hebrew English Lexicon of the Old Testament.,145.

[29] Paul Enns, “Redemption,” The Moody Handbook of Theology (Andhra Pradesh: Secunderabad, 2011), 335-336.

[30] Mark Bailey & Tom Constable, “Colossians: Supremacy of Christ,” Nelson’s New Testament Survey., 431-432.

[31] Jey J. Kanakaraj, Mysticism in the Gospel of John: An Enquiry into Its Background (Sheffield: S.A Press, 1998), 196.

[32] Jey J. Kanagaraj, The Gospel of John (Bangalore, India: Theological Book Trust, 2000), 65.

[33] Max Turner, “Ephesians: 4:1ff,” New Bible Commentary (Eds.) By D.A. Carson and Others, 21^st Cent, Addition (London: Authentic Books, 2009), 1236-1239.

[34] Peter T. O’Brien, “Colossians 1;15-20,” New Bible Commentary (Eds.) By D.A. Carson and Others, 21^st Cent, Addition (London: Authentic Books, 2009), 1266-1267.

[35] See Bede Griffiths, “Jesus Christ—the Cosmic Person,” Practice and Theology of Interreligious Dialogue (ed.) by Jose Kuttianimattathil, SDB; cf: Bede Griffiths, The Cosmic Revelation: The Hindu Way to God (London: Collins Liturgical Publications, 1983), 27.

[36]Bede Griffiths, “Jesus Christ—the Cosmic Person,” Practice and Theology of Interreligious Dialogue (ed.) by Jose Kuttianimattathil., 31.

[37] Bede Griffiths., 120.

[38] Bede Griffiths, “Jesus Christ—the Cosmic Person,” Practice and Theology of Interreligious Dialogue (ed.) by Jose Kuttianimattathil, SDB (Bangalore: Kristy Jyoti Publications, 1998), 262-263.

[39] R. Panikkar, a Catholic mystic-philosopher-theologian, born in Barcelona in 1918, was the son of a Hindu father and a Spanish Catholic mother. From 1967 to 1971 he was visiting Professor of Comparative Religion at the Center for the Study of World Religions, Harvard University. Since 1971 he has been Professor of Comparative Philosophy and History of Religions in the Department of Religions Studies, University of California at Santa Barbara. He has also taught and lectured in many universities I Europe, Asia and North and South America.

[40] See M.M. Thomas, “Universal Christ,” Risking Christ For Christ’s Sake: Towards an ecumenical theology of Pluralism, 33; Cf; Qouted by Chaturvedi and Sykes, Charles Freer Andrews, foreword by M.K.Gandhi, London: Allen & Unwin, 1949, 311.

[41] Heb. 1:3.

[42] Raimundo Panikkar, The Unknown Christ of Hinduism (Bangalore: Asian Trading Corporation, 1982), 1-2.

[43] M.M. Thomas, “Roymond Panikkar: The Universal Ontic Christ,” Risking Christ for Christ’s Sake (Geneva: WCC Publications, 1987), 33-38.

                    [44] H. G. Liddell and R. Scott, A Greek-English Lexicon, 8th ed., (Oxford: At The Clarendon Press, 1897), 564.

[45] Geoffrey W. Romiley, “prwtotokoV,” Theological Dictionary of the New Testament, ed., by Gerhard Kitte and Grerhard Friedrich (Grand Rapipds: Wm.B. Eerd., Publishing Co., Vol. VI, 1969), 875. Cf. W. Staerk, Dei Erlosererwartung in Dostlichen Religionen (1938), 72.

[46] Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament.,

[47] R. Laird Harris, Gleason L. Archer, Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 109.

[48] W. Robertson Nicoll, ed., The Expositor’s Greek Testament (Grand Rapids: Zondervan Publishing House, 1986), 503.

[49] A. T. Robertson, Word Pictures in the New Testament (Grand Rapids: Baker Book House, 1931), 478.

[50] W. Robertson Nicoll, The Expositor’s Greek Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1983), 502-503.

[51] Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, trans. Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1982), 872.

[52] Moulton, Geden, Moulton, Concordance to the Greek Testament (Edinburgh: T & T Clark, 1978), 875.

[53] Walter Bauer, A Greek English Lexicon of the New Testament and Other Early Christian Literature, 2nd ed., (Chicago: University of Chicago Press, 1979), 726.

[54] Fritz Reinecker and Cleon Rogers, Linguistic Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1982), 567

[55] J. B. Lightfoot, Saint Paul’s Epistles to the Colossians and to Philemon (Grand Rapids: Zondervan Publishing House, 1978), 147.

[56] Kenneth Wuest, “Ephesians and Colossians,” Wuest’s Word Studies in the Greek New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1981), 183.

[57] Barclay, The New Testament Words (Louisville: W. John Know Press, 1974), 189, 192-194.

[58] New American Standard Bible, La Habra: Foundation Press Publications, 1973.

[59]Tychicus and Onesimus, “Colosians,” The New Testament and Wycliffe Bible Commentary (New York: The Iversen-Norman Associates, 1971), 787.

[60] J.B. Lightfoot, “Colossians,” Saint Paul’s Epistles to the Colossians and to Philemon., 145.

[61] Curtis Vaughan, “Colossians,” The Expositor’s Bible Commentary, ed. By Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, Vol. 11, 1978), 181.

[62] Curtis Vaughan, “Colossians,” The Expositor’s Bible Commentary., 182.

[63] According to Plato, the cosmos is a living being with a soul and pervaded by reason. The cosmos is a body that is directed by the divine soul which it follows as it is led. An Orphic fragment refers to Zeus as the “head” (kefalh) of the cosmos who with his power pervades the universe, the body. In Stoic thought the cosmos is a living entity, the perfect body (sw:ma) whose unity is everywhere given special emphasis. Created by God, it is governed by him as t eh world soul. In fact, the cosmos is God Himself. Philo of Alexandria referred to the world of the heavens as a uniform body over which the Logos (logoV) was set as head. As the body of man needs the direction and guidance given by the head, so too the “body” (sw:ma) of the cosmos. The universe is governed and held together by this head; it was founded and established in him alone. See in Peter T. O’Brien, Word Biblical Commentary: Colossians and Philemon (Nashville: Thomas Nelson Publishers, Vol. 44, 1982), 48-49.

[64] J.B. Lightfoot, “Colossians,” Saint Paul’s Epistles to the Colossians and to Philemon., 156.

[65] Curtis Vaughan, “Colossians,” The Expositor’s Bible Commentary., 183.

[66] Curtis Vaughan., 183.

[67] T.H.L. Parker, “Colossians,” Calvin’s New Testament Commentaries: Galatians, Ephesians, Philippians and Colossians (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965), 311.

[68] T.H.L. Parker, “Colossians,” Calvin’s New Testament Commentaries: Galatians, Ephesians, Philippians and Colossian., 311.

[69] G.K. Beale, “Inaugurated Latter-Day Reconciliation as New Creation and Restoration from Exile,” A New Testament Biblical Theological: the Unfolding of the Old Testament in the New (Grand Rapids: Baker Academic, 2011), 544.

[70] Kenneth S. Wuest, Ephesians and Colossians in the Greek New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953), 190.

[71] John MacArthur, New Testament Commentary: Colossians & Philemon (Chicago: Moody Press, 1992), 67.

[72] The goal that Paul has in mind is the peace that comes through the restoration of harmony and order, the very opposite of chaos. It is the wholeness and health of shalom of the Old Testament.

[73] From this syncretistic culture reflected in the lives of ordinary people, the church at Colossae was born. the crisis Paul faced was that some of these converts, liberated from their pagan culture, were in grave danger to being deceptively enticed back into it by an apparently small band of dissident leaders who, though Christian, wanted to affirm their traditional cultural identity.  The result was that Christ was no longer supreme in heaven and on earth. He was reduced to one among many.